Complete Coverage For Term 2 CL Final Exams:Handouts/Lesson/Sunday Gospel
Historical Background of Vocation----------- | 9 |
Levels of Christian Vocation----------------- | 4 |
Aspects/Types of Christian Vocation-------- | 11 |
Types of Human Love relationships--------- | 17 |
Love Relationships in the Gospels---------- | 9 |
Sunday Gospels----------------------------- | 8 |
Advent Season------------------------------ | 10 |
Marian Dogmas and Lessons---------------- | 9 |
Option For God------------------------------ | 3 |
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80 items
De La Salle Santiago Zobel School
HIGH SCHOOL DEPARTMENT
CHRISTIAN LIVING SENIORS
Second Term S.Y. 2010-2011
Hand-out #1, On Vocation in General
Vocation: Historical Survey of Christian Understandings
For Reference: See Course Outline
• The idea of vocation has carried a variety of different understandings in Christian history. Basically these different views are all attempts to explain "What is the meaning and purpose of everyday work for Christians?"
If we start back just before the Christian era we find two sharply contrasting views of everyday work among the Greeks and the Jews.
1. Greeks.
• In the Greek world work was considered to be a curse. Aristotle said that to be unemployed was good fortune because it allowed a person to participate in political life and contemplation. Today it's probably politics that enjoys the low reputation.
• Anyway for the Greeks, society was organised so that a few could enjoy the blessing of "leisure" while work was done by slaves. Everyday work was a demeaning occupation that one should try to avoid. Certainly there was nothing spiritually meaningful or uplifting about everyday work.
2. Jews.
• The opportunity to think about issues and engage in contemplation was also valued by Jews. And when Jesus came on the scene he was only one of many Jewish rabbis or teachers on the block.
• However, it is very significant to note that Jewish teachers were not expected to live off the contributions of their students, but were all expected to have a trade through which they could support themselves.
• Far from being avoided, as far as possible work was to be embraced as part of God's purposes in creation and theological reflection would be engaged in by people who were daily engaged in everyday life in the world.
3. Early Christianity.
• Jesus was known as a carpenter and the son of a carpenter, although there is no example of him continuing this trade during the period of his public ministry. He called some of his inner circle of disciples to leave their fishing nets to follow him. But there are also examples of them continuing to fish at times.
• Certainly he gave no general call for all Christians to give up everyday work and much of his teaching drew on themes from the world of everyday work without any self-consciousness or apologies.
• Paul emphasizes a positive view of work, commending all Christians to continue in their work and to work well. And he plainly continued in his trade as a tentmaker during his church planting ministry. This would seem to be the general Christian pattern for the first century after the Apostles.
4. Distorted Christianity!
• Gradually the Church Fathers began to draw more heavily on Greek and Roman motifs in their theology and the more positive view of work gave way to a much lower view. This is reflected in the view of Eusebius who wrote about his doctrine of two lives about AD300.
• In a similar way Augustine distinguished between the 'active life' and the 'contemplative life'. While both kinds of life were good and Augustine had praise for the work of farmers and craftspeople and merchants, the contemplative life was clearly of a higher order. While at times it may be necessary to follow the active life, wherever possible one should choose the other.
• The one life is loved, the other endured. Very soon it was this view that dominated Christian thinking, until only those people pursuing the contemplative life or a priestly role in the church were said to have a truly 'religious' vocation.
5. Restoring the Balance.
• It was initially through the work of Martin Luther that the 16th century reformers recovered a sense that all of life, including daily work, could be understood as a calling from God.
• According to Luther we respond to the call to love our neighbour by fulfilling the duties that are associated with our everyday work. Work is our call to serve. This work includes domestic and civic duties as well as our employment.
6. A New Distortion!
• How much the "spirit of capitalism" was a true product of the Protestant work ethic or a corruption of it is still debated. Whatever the case, it is clear that with the passing of time the concept of vocation became so closely associated with a person's occupation or career that these words became synonymous and secularised without any reference to the calling of God. So the pursuit of a vocation became an end in itself.
• This is true for both capitalism and Marxism. Both encourage us to look for personal fulfilment through the work of our own hands. Once people worked to live now they are living to work.
• Marxism became attractive when the lack of a social ethic accompanying the Protestant understanding of vocation gave rise to a church that was afraid of conflict and sided with the status quo rather than exploited workers, following the industrial revolution.
7. The Destructive Consequences.
Today we end up with a mixture of destructive consequences resulting from the ways these influences have impacted on our understanding. Five of these are...
(a) Ordained pastoral ministry or missionary service is elevated by Christians above other vocations and they feel the need to pursue these even when they don't seem to fit (medieval monasticism).
(b) The Sunday-Monday Gap: The world of the marketplace is seen as "secular" and depraved: the world of the church as "spiritual" and divine.
(c) Workaholism and the devastating consequences of unemployment- employment is seen as necessary for a true vocation and the source of fulfilment (Marxism and a distortion of the Protestant work ethic).
(d) An inflexible view of vocation that is not adequate to cope with changes in work patterns and career paths and gender roles, etc...
(e) A view of Christian vocation which seems to foster either a strong personal spirituality or a strong social concern, but doesn't often combine these two essential elements effectively.
8. So What Is Needed?
• We need to find a path that will lead us between the twin heresies of divorcing faith from work and idolising work.
• We must rediscover that our primary vocation is the call to follow Jesus. But we must also emphasize that this call embraces the whole of our lives , including our everyday work.
• It needs to effectively combine both the personal and social dimensions of the gospel and nurture a lively everyday spirituality. We need to see ways in which our work is connected to the creating, sustaining and transforming work of God.
Handout on Christian Vocation:
De La Salle Santiago Zobel School
HIGH SCHOOL DEPARTMENT
CHRISTIAN LIVING SENIORS
Second Term S.Y. 2010-2011
Hand out#2 Vocation in General
What is the Christian Vocation?
The 'levels' of Christian vocation according to Germain Grisez, Catholic Theologian/Scholar
1. The first and basic level of vocation common to all of us Catholics is our basic commitment to follow Christ as we are consecrated to Him through the Church in baptism.Ø This baptismal consecration is sometimes overlooked by many not knowing that those who are non-Catholics but decide to enter the faith as an adult treasure so much this level of vocation. Ø And many do not know that at this level, we share also the vocation to be Christian with our other Christian brothers and sisters - especially those Christians which have the Trinitarian formula (baptized in the name of the Father, the Son and the Holy Spirit) in their baptismal consecration.
2. The second level of vocation is in secular language our civil status or in Church language our state of life.Ø This involves our being single, married, religious or clergy.Ø At this level of vocation, the classic meaning of vocation is usually delegated only to the religious and the clergy. Ø But with the new theology and spirituality taught by Vatican II, it is expanded to a broader view that includes the secular vocation of the single person or married couple. Ø The Church revitalized its concept of holiness to incorporate the call as a universal one to all states of life: single, married, religious or clergy.
3. The third level of vocation is the personal vocation or calling. Ø This is the level which we must discover for ourselves and if we do indeed discover it, we realize such a great meaning that would otherwise not have been seen if we were just to look at our being single, married, religious or clergy. Ø Those who have been single or married or in the religious or clerical state for a long time realize how revitalizing, how inspiring, how invigorating, how Spirit- filled their lives become once they discover this third level vocation in their lives.
The personal vocation and calling
At this level of our Christian life, our lives take on a deeper meaning. We are not imprisoned or tied down by the expectations society has of the single, married, religious or clerical state but rather we gain the gift of freedom from the Spirit to realize a particular mission, a particular apostolate, a specific task or job, an individual responsibility, or a unique set of obligations that set us apart and make us feel truly "called by name by the Lord God".
Indeed, at this level, our personal relationship with God has not only been rediscovered but deepened and strengthened with a life in the Spirit that calls us forth to greater and greater awareness of our Christian vocation to follow the Lord and His teachings.
The Christian vocation and calling
Given the three levels of Christian vocation and calling above, we can see that the ultimate aim of following our Lord in our commitment to Him entails going through all three levels. And eventually we are called to discover for ourselves that level of vocation that brings forth in us a far greater love for Him and His Church akin to a wellspring that gushes out living water that never runs dry.
Sunday, October 10, 2010
DE LA SALLE SANTIAGO ZOBEL SCHOOL
HANDOUT#3
DIFFERENT ASPECTS OF CHRISTIAN VOCATIONS
SINGLE BLESSEDNESS:
The fundamental vocation of all Christians is to commit oneself to God and to His Kingdom and to express this commitment in loving service of God and fellowman. God calls us to fulfill this vocation through the various lifestyles which are present to us. This would mean that whether one chooses to marry, be part of the religious or otherwise, what remains is our call to be servants of God.
Voluntary Singles
- those who have freely chosen to remain single. An example is, those people who want to spend more time to their work, those who dedicate themselves more to their profession.
- these are people who freely choose to remain single. There are many reasons for this kind of choice such as:
• To dedicate oneself to a profession or career.
• To dedicate oneself to taking care of their parents or family.
• Involuntary Singles
- those who have not actively chosen to be single but have simply not married.
- Those people who have dedicated themselves to God.
These are persons who have not actively chosen to be single but have simply not married. Again there are a variety of reasons for this. However being an involuntary single does not diminish ones capacity to serve God through his life.
• Extended Family
- those who did not get married and instead, take care of their relatives or support them.
In the Philippines we have a very unique characteristic that is inherent in the family, this is the extended family. Most if not all Filipinos have been raised not only by their parents but also by single aunts and uncles, as well as grandparents. These people are also like the children’s parents, this may also be the reason why the singles in the family may choose not to marry.
PRIESTLY AND RELIGIOUS LIFE
The Secular Priests
CATHOLIC ENCYCLOPEDIA Secular Clergy.htm
In the language of religious the world (sæculum) is opposed to the cloister; religious who follow a rule, especially those who have been ordained, form the regular clergy, while those who live in the world are called the secular clergy. Hence the expression so frequently used in canonical texts: "uterque clerus", both secular and regular clergy. The secular cleric makes no profession and follows no religious rule, he possesses his own property like laymen, he owes to his bishop canonical obedience, not the renunciation of his own will, which results from the religious vow of obedience; only the practice of celibacy in Holy Orders is identical with the vow of chastity of the religious. The secular clergy, in which the hierarchy essentially resides, always takes precedence of the regular clergy of equal rank; the latter is not essential to the Church nor can it subsist by itself, being dependent on bishops for ordination.
RELIGIOUS VOWS
Obedience
As good Christians, they owed obedience to their bishop in religious matters, and their profession, if they rightly understood its spirit, made prompt and complete submission easy. But religious obedience, as we understand it now, began only with the cenobitical life, and at the time of which we speak there was nothing to oblige the cenobite to remain in the monastery. The cenobitic life was also combined with the solitary life in such a way that, after a sufficient formation by the common discipline, the monk gave proof of his fervour by retiring into solitude in order to fight hand-to-hand against the enemy of his salvation, and to find in independence a compensation for the greater severity of his life.
Poverty
Poverty then consisted for the hermits in the renunciation of worldly goods, and in the most sparing use of food, clothing, and all necessaries. The cenobites were forbidden to enjoy any separate property, and had to receive from their superior or the procurator everything they needed for their use; they were not, however, incapable of possessing property.
Chastity
Having once entered the religious life, the virgin, the ascetic, and the monk felt a certain obligation to persevere. Marriage or return to the world would be such inconstancy as to merit the reproach of Christ, "No man putting his hand to the plough, and looking back, is fit for the kingdom of God" (Luke 9:62). Still we have no evidence to prove that there was a strict obligation, and there were no vows properly so called: even for virgins, the passages from Tertullian and St. Cyprian, on which some persons rely, are capable of another interpretation.
THE DE LA SALLE BROTHERS (Fratres Scholarum Christianarum)
The Brothers of the Christian Schools began making a difference in people's lives over 320 years ago. They were founded by St. John Baptist de La Salle, a French priest, who saw the need for a group of lay men who would dedicate their lives to the ministry of Christian education, especially for the poor. The Brothers continue to change lives and make a difference. Today, over 6,000 Brothers conduct schools in 84 countries. In the Baltimore District, the Christian Brothers sponsor a middle school for at-risk, primarily Latino boys in Camden, NJ; they conduct La Salle University in Philadelphia; and they educate high school students in Baltimore, Philadelphia, Pittsburgh, Jersey City, Cumberland, MD and Washington, D.C. In addition, through the St. Gabriel's System in Philadelphia, the Brothers provide educational and social services for delinquent youth, 10 to 18 years of age.
A Consecrated Life
The Christian Brothers dedicate their lives to God through vows of poverty, chastity, obedience, community life and educational service to the poor. The Brothers commit themselves to the ministry of education and do not seek ordination. They affirm their commitment to education through their vows, daily prayers, teaching, counseling, and community life.
Faith and Zeal
St. John Baptist de La Salle recognized that providing education was a means of both spreading the Gospel and improving the lives and opportunities of young people. His spirit of Faith and Zeal is still the spirit of the religious community he founded. The Brothers work to develop new and creative ways of meeting the changing needs of the poor and marginalized in society.
The ministry of the Brothers goes beyond the school day. Brothers develop strong, fraternal connections with their students and colleagues. De La Salle told the Brothers that their "greatest miracle" is to touch hearts. Often that "miracle" happens outside of the classroom, by a few words of support, counsel or encouragement.
A Community
The Brothers live together, enjoying the benefits of working, praying and recreating with one another. Each community is made up of a diverse group of men dedicated to education. Community life is not a substitute for marriage or family, but it is a source of strength and support for each Brother. Family, friends, students, colleagues and those seeking to learn more about their vocation are welcomed into the Brothers community.
Aspirancy
The Aspirancy Program is designed to help the individual know himself better, deepen his relationship with God, and learn more about the Brother' vocation. Participation in the program primarily involves meeting monthly with a Brother and attending two retreats each year with other Aspirants; it does not imply any commitment to becoming a Brother.
Scholastic Residency
After participating in Aspirancy, the candidate may apply to live in the formation community, where he annually promises to observe the Brothers' Rule and prepare himself for community life and the ministry of Christian education. Now called "Brother," he pursues a program of studies determined by his educational background and experience.
Apostolic Residency
Following one or two years of Scholastic Residency, the candidate moves to a Brothers' community associated with a Lasallian school. Called "Brother" and being a Brother to his students, he is fully engaged in the Lasallian educational ministry, usually for two years.
Novitiate
If recommended by this Brothers, the student Brother may apply for the novitiate. This twelve-month program is designed to help the novice grow even closer to God while learning more about the Lasallian vocation, the vows, and other topics related to religious life. Toward the end of the Novitiate, the Brother may request permission to make First Vows, which are renewed annually until Final Vows.
Steps for becoming a Dominican
Today young people are in an authentic search for the Dominican vocation, in order to join some 6500 friars and 32 000 apostolic sisters and cloistered nuns working in 83 countries. The different steps that bring a friar to a definitive commitment in the Dominican Order (or Order Preachers) are simple; they are directed toward a fundamental objective: to permit the coherent and progressive integration of the principles that make up Dominican life.
First Step: Getting to know one another
The first step, above all else, permits the candidate to better get to know the Order. This is normally done through regular meetings with one of the local vocations directors. The vocations director will enable further contact with other Dominican communities with varied lifestyles as well as help the candidate discern whether or not he is made for Dominican life. If there is a positive response at the end of this step then the candidate will be invited to proceed to the next step: postulancy.
Second Step: Postulancy
The candidate who aspires to become a Domincan is invited to live in a Priory (community of friars) for at least three months before the beginning of the novitiate. During the time of the postulancy the candidate can keep his job and/or continue to pursue studies. At the same time, this step permits a progressive integration into the life of a community: prayer, meals, community meetings, times for renewal and formation. The candidate is invited to undertake activities that engage him at both the social and pastoral levels.
During the postulancy a formation program is established by whoever is responsible for the postulancy. Monthly meetings of all the postulants are planned. These meetings develop fundamental themes such as the catechism, Dominican spirituality, particular areas of personal growth and affective maturity. At the end of the postulancy experience the community, or representatives of the community, is invited to offer an opinion on the admittance of the candidate to the novitiate.
Third Step: Novitiate
The duration of the novitiate is 12 months. The novitiate begins every year on the 1st of August and lasts until the 8th of August of the following year. This time of retreat allows future friars (ordained or not) to know Dominican life more intimately than before. Through the daily shared experience with other novice brothers, those in charge of formation (Novice Master and the assistant) and the members of the welcoming community, the novice progressively discovers the major identity traits of the Dominican identity.
This period of 12 months includes diverse activities: the study of the life of St. Dominic and other great Dominican figures; the study of the Constitutions and the history of the Order; an introduction to the Bible, to personal and community prayer and liturgy; an elaboration of apostolic activities; visits to different Dominican communities and meetings with brothers and sisters in various apostolates.
The end of the novitiate is marked with the “simple profession” (for a period of three years) on the occasion of the Feast of St. Dominic, August 8th.
Fourth Step: Academic Studies
After the novitiate, the new friar integrates into a community of formation, usually the Couvent St-Jean-Baptiste d’Ottawa. Although integrated into the life of the community itself, the friars in formation form a more limited community called the “studendate” where one finds the space to consolidate the values acquired thus far. This new step corresponds to institutional studies pursued at the Dominican College of Philosophy and Theology in view of attaining bachelor and then graduate degrees in theology.
Fifth Step: Integration
This step usually marks an interruption. In keeping with certain objectives it is more profitable for future clerics to take this step at the end of a first degree in theology. This step consists of a pastoral placement that allows the friar to appropriate and apply theological learning to concrete needs and situations. This step also permits the friar in formation to reflect on his apostolic motivations and to clarify theological questions before undertaking the last step of studies.
DEFINITION OF TERMS:
1. Holy Orders
Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate, presbyterate, and diaconate. (CCC 1536)
Ministerial priesthood consists of three orders:
• the order of the episcoporum – Bishop
• the order of the presbyterorum - Priest
• the order of the diaconorum - Deacon
Admission into one of these three orders is not just a matter of election, delegation, designation, or institution, but rather as a gift of the Holy Spirit, which comes from Christ through His Church. (Source: The Essential Catholic Handbook of the Sacraments)
2. Diocesan Priest
The priest that serves your parish in many instances is a diocesan priest. He may also be involved in other ministries as well: he may serve on a campus, as a hospital chaplain, a teacher, be an administrator or even be coordinator of special events within the diocese.
The diocesan priests were called to serve people by God, accomplishing the mission for the Church through the celebration of the Eucharist, the liturgy and other sacramental commemorations. They make no vows, however, during ordination, they freely make promises of celibacy and obedience to their bishop.
The order of the priesthood is recognized as the highest of the Major Orders according to the traditional Catholic Rite of Holy Orders.
Then he took the bread, said the blessing, broke it, and gave it to them, saying "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you." Luke 22: 19-20
3. Deacons
Men have been called from the beginning of the churches history to be consecrated to preach the Gospel, administer the sacraments and serve the community. For the most part, we think of priests and bishops for the calling of Holy Orders.
Although not familiar in every diocese, there is also the deacon. Deacons are men who have also been called as an official sign to be a living example to others in the Christian life. Deacons can read the Gospel, give homilies at Mass and be administers of communion. However, only a priest can administer the other sacraments.
Deacons can be married and have families. Their family life should be stable and they should have the consent of them before pursuing a life which involves commitments of this apostolic nature. Single men can also become deacons, however, when ordained, they make a promise of celibacy, similar to a priest, and may not marry.
There are two kinds of deacons: transitional and permanent. Transitional deacons are in the process of being ordained a priest. Permanent deacons are where the man ordained remains so. Both share in the Order of the Deacon.
What does a deacon do? A deacon is an ordained minister of the Church. Deacons preach and assist at liturgical celebrations (but cannot consecrate the Eucharist), baptize, witness marriages, preside at funerals, and distribute the Eucharist. Deacons do not hear confessions or anoint the sick. They are committed to serving the poor and marginalized.
What are the basic requirements to become a deacon? Someone preparing to become a deacon must be active in the Church. He may be married or single and should be between 35 and 60 at the time of ordination. He must complete an appropriate formation (preparation) program and serve in the ministries of lector and acolyte before ordination as a deacon.
4. Religious Life
Serving the Diocese of Springfield in Illinois are brothers, sisters and religious priests who have responded to God's call. They are living signs of a life lived in Christ.
Brothers, sisters and religious priests work together and pray together. They work for peace & justice among all people regardless of their race or creed.
Among these pages you can find a brief summary of the religious calling. Contact information for the various religious houses that serve the Diocese of Springfield can be found in the master address directory. Take the time to visit their own individual websites to become more acquainted with the various orders.
How long does it take to become a priest, sister, or brother in a religious community? It takes 2-4 years as a postulant and a novice, living in a religious community and learning about it; 3-6 years of temporary vows, during which a person fully participates in the religious community; Permanent vows (a lifetime commitment to religious life), after which a seminary Program of Priestly Formation may be undertaken.
How does a person choose among the many different religious communities? Each religious community has a spirituality and purpose. Members of all religious communities participate in daily prayer. Apostolic (active) religious communities focus on service. Contemplative communities focus on prayer.
5. Sister
Vocations for woman are very diverse and unique to each order of Sisters.
The choice of the ministry that a woman chooses arise from the founder's purpose of the community she joins. There was a specific charism developed in each community with varying prayer and community life. Woman called to become Sisters, take vows of obedience, chastity and poverty. They go wherever they are needed by their order.
The woman religious, as well as her community, look together at the needs of the church to decide which path to walk. How a sister spends her day also depends on the type of community. Active communities are involved with education, social work, parish work, just to name a few. Those sisters who join contemplative orders find their work in their communities. They may cook, garden or do craftwork. Their life is characterized by constant prayer.
6. Brother
A Brother is a lay Christian man who commits his life to Christ and to the Christian community. He is part of a community committed to prayer and one another. A Brother takes vows of poverty, chastity and obedience to the order with whom he serves.
Brothers have many ministries which they may be called to and his ministry is essential to his life. Some brothers teach, others coach. They are ministers to the sick, the poor and the youth. However, beyond the ministry he is called to share, his lifestyle is what really characterizes his life.
As a Brother, he needs to be able to share fraternal friendship and love. As a community, Brothers walk side by side with those they serve with; they share morning and evening prayer, Mass and conversation. Each order has their own unique charism which is their guiding mission.
7. Marriage
"The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament." Catechism of the Catholic Church #1601.
You can read further as marriage as a vocation in the Catechism of the Catholic Church by using the link to the USCCB website or visit the Office of Family and Youth Ministry at the official Diocese of Springfield in IL website.
8. Lay Ministry
Since Christian initiation is the call to active participation in the mission and ministry of the Church, whether one is called to the ordained or lay ministry, and realizing that each person has gifts and charisms to share in the service of the people of God.
9. Lay Religious
The religious laity are members of a particular religious order who make a commitment to live a life of prayer, study, and service while keeping their own lifestyle and careers as single or married women and men.
Also known as secular third orders, the religious laity are people who follow the inspiration and guidance of a particular religious order while still maintaining a life in the secular world. Usually the formation for the religious laity is longer than with an associate program.
10. Associates
Lay people may become associate members of religious communities. Associates can be single or married and the commitment to the community in which you "associate" with can vary.
Note: References for this handout on the Different aspects of vocation can be found in Seniors Zobel Website.
DE LA SALLE SANTIAGO ZOBEL SCHOOL
CL - HANDOUT
MARIAN LESSON
Christian Living-Seniors, Term 2 SY 2010-2011
FEAST OF THE NATIVITY OF THE BLESSED VIRGIN MARY
When was the Mother of God born? We can't know for certain, of course, but for almost 15 centuries now, the Nativity of the Blessed Virgin Mary has been celebrated on September 8. Those who are quick with math have already figured out that September 8 is exactly nine months after December 8--the feast of the Immaculate Conception of Mary.
In earlier centuries, the Nativity of the Blessed Virgin Mary was celebrated with greater fanfare. Now, most Catholics probably don't even realize that the Church has a special feast day set aside to celebrate it. But, like the Immaculate Conception, the Nativity of the Blessed Virgin Mary is an important date in our salvation history. Christ needed a mother, and Mary's own conception and birth, therefore, are events without which Christ's own birth would have been impossible.
It's no surprise, then, that the Christians of the second century A.D. recorded the details of Mary's birth in such documents as the Protoevangelium of James and the Gospel of the Nativity of Mary. While neither document bears the authority of Scripture, they provide us with everything that we know about the life of Mary before the Annunciation, including the names of Saint Mary's parents, Saint Joachim and Saint Anna (or Anne). It's a good example of Tradition, which complements (while never contradicting) Scripture.
The Blessed Virgin Mary, sometimes shortened to The Blessed Virgin, is a traditional title specifically used by Roman and Eastern Catholics, Anglo-Catholics, Eastern Orthodox and others to describe Mary, the mother of Jesus.
It carries with it a belief not merely in the virginity of Mary, but of her continuing role within the church and in the life of ordinary Catholics, for which Catholicism in the Dogmatic Constitution of the Church (21 November 1964), passed during the Second Vatican Council, granted her the title Advocate, Auxiliatrix, Adjutrix, and Mediatrix. Colloquially she is often referred to as Our Lady.
First Marian dogma - Divine Motherhood
Theotokos is a compound of two Greek words, θεός "God" and τόκος "parturition, childbirth." Literally, this translates as "God-bearer" or "One who gave birth to God." However, since many English-speaking Orthodox find this literal translation awkward; in liturgical use, "Theotokos" is often retained in Greek or translated as "Mother of God."
The expression "Mother of God" or "Birth-giver of God" should not be understood in the eternal sense; that is, Mary is not understood as having eternally given birth to God the Son in the same way that he is eternally begotten by God the Father. Rather, in the Incarnation, the divine person of God the Son took on a human nature in addition to his divine nature, and it is through Mary that this takes place. Since Jesus Christ is seen as both fully God and fully human, to call Mary the Birth-giver of God is to affirm the fullness of his Incarnation, and by extension, the salvation of humanity.
Second Marian dogma - Perpetual virginity
It is a fundamental Catholic teaching that Mary remained a virgin her entire life. Several explanations are offered regarding verses such as Matthew 13:55 and Mark 6:3, which list "adelphoi" of Jesus. Jerome translated the ambiguous Greek term "adelphoi" to possibly mean certain types of close relatives such as "cousins".[7] Several early writers (the Clementine literature, Hegesippus-Eusebius) suggest that they were stepbrothers of Jesus, sons of a previous wife of Joseph. It is important to note that the perpetual virginity of Mary is linked to the belief in her Immaculate Conception, or sinlessness: her physical virginity is reflective of her spiritual virginity. Mary's perpetual virginity also stresses her exclusive love and dedication to her offspring, Jesus Christ.
This teaching is rejected by most Protestant theologians and many New Testament scholars, who interpret "adelphoi" in the sense of "brother."
Third Marian dogma - Immaculate Conception
Since the Middle Ages, Catholic theologians had argued the question of whether or not Mary had been subject to original sin. In general, the Franciscans argued in favor of her "immaculate conception", the doctrine that she, from the moment of her conception, had been preserved by God from all sin and all tendency to sin; the Dominicans, on the other hand, including most notably Thomas Aquinas, argued that Mary's sinlessness is a grace granted to her at some time after her conception. In 1854, Pope Pius IX effectively ended the debate for Catholics by proclaiming the dogma of the "Immaculate Conception", stating that "the Blessed Virgin Mary in the first instant of her conception was preserved exempt from all stain of original sin by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race." ("Ineffabilis Deus", issued on 8 December 1854).
Fourth Marian dogma - Assumption
The Assumption of the Blessed Virgin Mary into Heaven
Catholic dogma proclaimed under papal infallibility by Pope Pius XII in 1950
In 1950, speaking ex cathedra (that is, for the whole Church), in his encyclical Munificentissimus Deus Pope Pius XII proclaimed the Dogma of the Assumption, in which he stated that "at the end of her earthly course, Mary was assumed into heavenly glory, body and soul". This was a long held belief by Christians since the time of the early Church, despite its recent definition as dogma. Pope Pius XII also stated that he was relying both on scripture and on "apostolic tradition". As an infallible pronouncement, the Dogma of the Assumption is thus a mandatory belief for Catholics. No pope since has issued an infallible dogma.
Fifth Marian dogma - Co-Redemptrix
Some Catholics in the late twentieth century urged Pope John Paul II to infallibly declare Mary Co-Redemptrix, not meaning by this title that Mary herself redeems mankind, but that she cooperates with Jesus in His redemption of the world; as a co-pilot is not equal to the pilot of an airplane, so is the case with Jesus and His Mother as well as with any other Christian faithful who, by the Baptism, becomes member of the Mystical Body of Jesus and, as such, "co-redemptor".
Professor Mark Miravalle of the Franciscan University in Steubenville in the United States launched a petition to urge Pope John Paul to make such a move, by defining the teaching of the Church that Mary is Co-Redemptrix, Mediatrix of All Graces, and Advocate for the People of God. More than six million signatures were gathered from 148 countries. Signatories included Mother Teresa of Calcutta, Cardinal John O'Connor of New York, 41 other cardinals and 550 bishops. However, such a proposal was also heavily criticized by many Catholics who suggested that only Jesus could be a Redeemer and that such an act would drive a wedge in relationships with other apostolic tradition Christian faiths, notably the Orthodox Church and Anglicanism, neither of whom would accept such a designation. Though both Pope Pius XI in 1935 and Pope John Paul II himself in 1985 did use the word co-redemptrix to refer to Mary, no formal infallible dogma supporting such a designation has been issued, notwithstanding the petition.
Mary as Co-Redemtrix is entirely tied to her role in the Incarnation of Jesus. Because Jesus was miraculously incarnated in the womb of the Virgin Mary, the physical, human nature of Jesus was thus derived from Mary. In a very real sense, the blood Jesus shed on the Cross was the blood he received from Mary. And since Jesus saved mankind by his incarnation, and this was made possible by the obedience of Mary, this becomes a source of understanding Mary as Co-Redemptrix. Mary's role, however, is totally dependent upon her relationship to the redeemer, Jesus, and her total obedience to the Will of the Spirit.
Marian prayers
Rosary
The earliest known Marian prayer is Deipara, Dei Genetrix. Mother of God, dating from late 2nd century. It was, discovered in Egypt in 1917 and was written in the languages of the Copts and Greeks (Theotokos, Mother of God). This title was authorized at the Council of Ephesus in 431 commemorating the Virgin's role in the incarnation of Jesus as the Word of God, and her place in the History of Salvation:
We you for protection, holy Mother of God. Listen to our prayers and help us in our needs. Save us from every danger, glorious and blessed virgin.
A popular Marian devotional is the Rosary of St. Dominic, a form of prayer in which an Our Father, ten Hail Marys and a Glory Be to the Father (together forming a "decade of the Rosary") are recited five times while meditating on the mysteries of the life of Jesus and Mary (Joyful, Luminous, Sorrowful and Glorious) to be followed by a prayer called the "Hail Holy Queen" and perhaps the "Litany of Loreto".
Other famous Marian prayers include the "Magnificat," the Angelus and the Litany of the Blessed Virgin Mary. Marian hymns include O Mary, we Crown Thee With Blossoms Today, O Purest of Creatures, the Regina Coeli, and the Ave Maria. May and October are usually seen within traditional Catholicism as Marian months.
Marian apparitions
The central role of Mary in the belief and practice of Catholicism is reflected in the fact that many Catholic churches contain side altars dedicated to the Virgin Mary. She is also celebrated through major religious sites where it is claimed apparitions or appearances of the Virgin have occurred, often with claims by witnesses that messages to humanity were delivered.
Marian Feast days
Among the most prominent Marian feast days in the Catholic Calendar are:
• January 1 Mary, Mother of God
• January 8 Our Lady of Prompt Succor
• February 2 Purification of Mary
• February 11 Our Lady of Lourdes
• March 25 Annunciation by Archangel Gabriel
• May 1 Queen of Heaven
• May 13 Our Lady of Fatima
• May 31 Mary, Mediatrix of all Graces
• June 27 Our Lady of Perpetual Help
• August 15 Assumption into Heaven
• August 21 Our Lady of Knock
• September 8 Our Lady of Good Health, Our Lady of Charity
• September 15 Our Lady of Sorrows
• October 7 Feast of the Most Holy Rosary
• December 8 Feast of the Immaculate Conception
• December 12 Our Lady of Guadalupe
THE HOLY ROSARY
Luminous Mysteries
( Mysteries of Light )
Thursdays or Sundays
Intentions
First Mystery - Baptism Our Lord
Second mystery - Miracle at Cana
Third mystery - Proclamation Kingdom
Fourth mystery - Transfiguration
Fifth mystery - Institution Eucharist
The Glorious Mysteries
Wednesdays, Saturday and Sundays
Intentions
First Mystery - Resurrection
Second mystery -Ascension
Third mystery - Descent Holy Spirit
Fourth mystery - Assumption
Fifth mystery - Coronation Our Lady
The Sorrowful Mysteries
Tuesdays, Fridays and Sundays of Lent
Intentions
First Mystery - Agony Ghetsemani
Second Mystery - Scourging
Third Mystery -Crowning with thorns
Fourth Mystery - Carrying of cross
Fifth Mystery - Crucifixion, agony, death
The Joyful Mysteries
Mondays, Thursdays and Sundays of Advent
Intentions
First Mystery-Annunciation
Second Mystery - Visitation
Third Mystery -Nativity
Fourth Mystery - Presentation
Fifth Mystery -Finding of child Jesus
Saturday, November 13, 2010
De La Salle Santiago Zobel School
Academic Year 2010-2011
•HANDOUT IN CL4 TERM 2 MODULE 2 (Part1)
•VALUING HUMAN RELATIONSHIPS: Parental Love, Fraternal/Filial love, Platonic/Friendly Love, Obssessive Love, Erotic Love
Introduction to Human Love Relationships
“We are like angels with one wing, we can only fly by embracing each other...”
In the context of our daily life realities, we are able to walk the journey when we are with others.
As social beings, we are influenced by the people around us and the relationships we have with them.
Most of the joys and problems we experience come from the way we relate with people…
Some relationships enable us to grow while others stifle growth. And the painful fact is that sometimes it is not easy to recognize the difference before they actually hurt us.
In this lesson/module we will discover the different types of relationships we are in….recognize which of these are life-giving to enable us to grow in our relationship with God and others
Before we tackle those types of relationships let us familiarize ourselves with the following terminologies that will help us understand this module better.
• Affinity- the condition of close relationship. • Consanguinity- relationship by blood
• Agnate--a relation through descent on the male side. • Agnation-relationship through male descent. . • Amity-friendship or harmony between individuals or groups. Also called comity. • Cognate-a relation through descent on the female side • Cognation-relationship through female descent. • Cousinry-cousins collectively or as a group or class. • Enation-the maternal relationship. • Epigone-an heir, descendant, or successor, frequently an inferior successor. Filiation-1. the f act or condition of being a son or daughter. 2. the relation of child to parent, especially father. • Kinship-family relationship or other close tie or relationship. • Lineage-line of descent from an ancestor or ancestors; family or ancestry. • Matriliny-descent through the female line, as in ancestry, inheritance, etc. • Patriliny-relationship or descent through the male line, as in ancestry, inheritance, etc. —Synomosy-Ancient Greece. fellowship or brotherhood bound by solemn oath. • Agape-The highest form of love in the Christian Gospel
1. PARENTAL LOVE
•Love of parents to their offspring
•Unconditional and unlimited in the presence of children
•Ever present and has not changed in essence and character
•The most natural of all human interactions
•The story of the Prodigal Son where the father showed his love through his son’s trials and mistakes.
•The initial way to have a give and take relationship centering upon love is through parents.
- Parental love is derived from “agape” which creates goodness in the world
- The family is a group united by marriage, co-habitation, blood, and/or adoption
- Since the family is the basic unit of communities, these types of relationships are vital to the development of society
- Parental love is one of the first type of love we experience from God and our families. We feel cared for and it helps us understand our purpose in this world.
- Nurturing parental love is what gives children the motivation to grow up with a good goal.
- Present throughout the bible, usually the core values of parables and miracles (e.g. Abraham’s willingness to offer his Son to God)
- Present throughout history in literature, movies, and contemporary pop culture
- Given importance ever since the dawn of time, since the family is where first relationships are developed and progressed.
•Parental love is the origin of love where a child learns and gets the essence of love.
•The love of our parents to us will never be lesser than our love for them.
•Parental love is a kind of relationship where parents give unconditional love to their parents regardless at how their children act.
•2. FRATERNAL/FILIAL LOVE
•Brotherly love
•The most fundamental kind of love
•The Lord loves us and wants us to love one another.
•Characterized by its lack of exclusiveness
•There is experience of union with all men
•It is the spirit of thanksgiving to the Lord and acceptance of life’s various circumstances
•It is demonstrated in deeds
•The people around you will influence you in growing up to be who you are in the future
•It is shown to others, not just to our siblings
•In the novel Dekada ’70 by Lualhati Bautista, fraternal love is shown in the story where Jules and his other brothers showed their love and care for one another despite their shortcomings, faults and hardships.
•The 2nd Greatest Commandment as told by Jesus, which is to “Love your neighbor as you love yourself”
•Fraternal and Paternal Love are love-relationships which revolve around the family.
•These primarily concern the welfare and development of ach member of the family to be God’s children.
•These love-relationships also focus on the love God wants us to give on one another as he has shown throughout history.
•They also impart on us our initial values and beliefs which one utilizes as he sets off into life outside the family.
Web Sources:
3. PLATONIC LOVE
Definition/Description:
-An affectionate relationship into which the sexual element does not enter, especially in cases where one might easily assume otherwise (e.g. friendship between two people of the opposite sexes)
•Platonic love in its modern popular sense is an affectionate relationship into which the sexual element does not enter, especially in cases where one might easily assume otherwise.
•A simple example of platonic relationships is a deep, non-sexual friendship between two heterosexual people of the opposite sexes.
•At the same time, this interpretation is a misunderstanding of the nature of the Platonic ideal of love, which from its origin was that of a chaste but passionate love, based not on uninterest but virtuous restraint of sexual desire.
•In its original Platonic form, this love was meant to bring the lovers closer to wisdom and the Platonic Form of Beauty.
•It is described in depth in Plato's Phaedrus and Symposium.
History
•The term amor platonicus was coined as early as the 15th Century by the Florentine scholar Marsilio Ficino as a synonym for amor socraticus. Both expressions signify a love focused on the beauty of a person's character and intelligence rather than on their physical charms.
•Biblical Foundations:
•Adulterers and adulteresses! have ye not known that friendship of the world is enmity with God? whoever, then, may counsel to be a friend of the world, an enemy of God he is set. James 4:4
•A righteous person looks out for his neighbor, but the path of wicked people leads others astray. Proverbs 12:26
•He who informs against friends for a share [of the spoil], The eyes of his children also will languish.Job 17:5
Insights:
4. Obsessive Relationships
Introduction
Definition/Description
Obsessive love is a form of love where one person is emotionally obsessed with another.
•unequal relationship characterized by an unhealthy attachment to another person causing a loss of emotional self control
•a relationship where-in a person tends to think about the other a lot of the time, letting the other person dominate their life, directly or indirectly
•lovers are distracted from their normal thoughts and activities
•they become pre-occupied with every aspect of another’s personality
•a persistent and irrational idea, frequently unpleasant, which cannot be eliminated voluntarily
Stages of Progression
•Phase 1: Attraction
-instantaneous and overwhelming attraction to another person
-immediate urge to rush into a relationship regardless of compatibility
-formation of unrealistic fantasies
•Phase 2: Anxious
-usually occurs after a commitment has been made
-overwhelming fear of abandonment
-there is a need to be constantly in contact with the person
•Phase 3: Obsession
-“tunnel vision” (relationally dependent person can’t stop thinking about a love interest)
-unfounded accusations of cheating
-controlling behaviors are critical
-controlled person begins to pull back and eventually ends the relationship
-
•Phase 4: Destructive
-overwhelming feelings of depression
-loss of self-esteem
-feeling of revenge
-Denial
-may result to the use of drugs
Biblical Foundation
David and Bathsheba
(2 Samuel 11:1-27)
“ 4Then David sent messengers to get her (Bathsheba). She came to him, and he slept with her. Then she went back home. 5The woman conceived and sent word to David, saying, "I am pregnant."
” 14In the morning David wrote a letter to Joab and sent it with Uriah. 15In it he wrote, "Put Uriah in the front line where the fighting is fiercest. Then withdraw from him so he will be struck down and die."
“ 26When Uriah's wife heard that her husband was dead, she mourned for him. 27After the time of mourning was over, David had her brought to his house, and she became his wife and bore him a son. But the thing David had done displeased the LORD.”
Insights and Reflections
•Insights:
We learned that obsessive love relationship is very unhealthy. Almost all the effects of this kind of relationship is negative aside from the effect that it will test your patience. Most of the people engaged in this kind of relationship may not be aware that they are in this kind of relationship.
•Reflection:
Many people break up because of this kind of relationship. Most of the time, when one is obsessed with his or her partner, he or she tends to go beyond his limits, limiting his partner’s freedom, choking his partner and eventually gets tired of this kind of treatment which leads to a break up. It is hard to perceive once one has already entered this kind of relationship. In entering this kind of relationship, one should see to it that he or she is not going beyond their limits and not be controlled by obsession.
Sources
•Love and Renewal (page 17)
•Applied Psychology (page 443)
•The Psychology of Interpersonal Relations (page 96)
•EQ (Emotional Intelligence) In Building Relationships (page 4)
•Loving What Is by Byron Katie (page 3)
•http://www.enotalone.com/article/2499.html
•http://easyweb.easynet.co.uk/simplepsych/obsessrel.html
5. EROTIC LOVE
Christianity isn’t opposed to erotic love—on the contrary, it seeks to rescue it from
degradation, and restore it to the type of love that never fades or fails.
Definition/Description:
ž Erotic love is a deep feeling of sexual desire and attraction.
ž Eroticism is an aesthetic focus on sexual desire, especially the feelings of anticipation of sexual activity. It is not only the state of arousal and anticipation, but also the attempt through various means to incite those feelings.
ž Erotic love is sexual love. While sexual desire and passion may fade with time, true erotic love has a tendency to grow and, over time, acquires many of the qualities of family affection and of friendship. This type of love is shown in the love between partners who are lovers.
History of Erotic Love:
ž The word eroticism is derived from the Greek God of love Eros
ž In ancient Greek philosophy, Eros was after all the primordial God of unhinged sexual desire. In the platonic ordered system, Eros corresponds to the subject’s longing for ideal beauty and finality. A harmonious unification not only with body but also knowledge and pleasure.
ž In the middle ages, Christians tried to separate erotic and platonic feelings declaring that friendship is entirely different from sexual attractions.
ž Eroticism was hard to define depending on the perception of what erotic means.
It helps us to understand more about Human Sexuality.
ØHuman Sexuality refers to the expression of sexual sensation and related intimacy between human beings.
ØLearning more about Human Sexuality will help one to build his own identity.
ØThe limitations and boundaries of Sex, being God’s gift to man, can be fully understood.
It helps us to understand man’s powerful and natural drive towards sensual and sexual gratification.
ØThrough this, we can understand why people look for nurturing, assistance, encouragement, affection and love in others.
It helps us to understand human relationships.
ØIt can answer key questions on what teenagers of today experience, as a result of a world that is greatly influenced by media.
ØIt helps us to understand why a lot of relationships fail when they are governed by Erotic Love.
ØIt serves as a guideline on what kind of love should relationships really avoid.
Dating Alone
ØDating exclusively entails a lot of responsibility.
ØDating alone may lead to a great temptation.
Being alone together in a secluded place
ØBeing alone together in a secluded place brings a lot of temptation.
ØThis should be avoided.
Wearing provocative clothes
ØThis applies very well to girls
ØIf girls would wear outfits that would invite men to think promiscuously about them, then the girls would be a big temptation.
CHURCH AND SCRIPTURAL FOUNDATIONS:
POPE BENEDICT:
•In his first major treatise:
“In this encyclical, I want to show the concept of love in its various dimensions,"
Erotic love can be blended with and be transformed into spiritual love, "where two people really love each other and one no longer seeks his or her own joy or delights but seeks above all the good of the other person.”
Exodus 20:14
•“Do not commit adultery.”
•The act of thinking about a person lustfully (if not within the bounds of marriage) is considered adultery.
Unrequited Love
INSIGHTS and REFLECTIONS:
•Erotic love is Bad if it is practiced outside the bounds of marriage, for that promotes immorality.
•Erotic Love is Good if it is practiced in a Marital relationship, for Erotic Love can be turned to spiritual and true love if two people will learn to love each other unconditionally.
•We have learned that Erotic Love helps us to understand fully human sexuality. It does not necessarily mean being full of lust for it can happen out of a deep feeling of love and intimacy. We have learned that Erotic Love helps us to understand the stages that some teenagers experience today.
•We have realized that God gave us different types of love Love is something, that if understood fully, can help us to understand the processes of human development. We have realized that it is best to follow God’s will and our parents in order for us to protect ourselves form Erotic Love that is outside the bounds of a Marital relationship.
SOURCES:
•Adolescent Problems by Nicolson and Ayers
•Personhood by Leo F. Buscaglia
•Christian Morality and You by Michael Pennock
•Chicken Soup for the Soul II p.18
Thursday, December 2, 2010
—What does Advent Mean?
—Advent is a term from the Latin word 'adventus' which means "arrival".
—It is a time of waiting for the arrival of Christmas, the coming of Jesus to earth when he was born as a baby at Bethlehem about two thousand years ago.
—What is Advent?
—Advent is the new year of the Christian Church and the church season that leads to Christmas Day.
—Advent is the time when Christians remember that Jesus came into the world in Palestine 2000 years ago and that Jesus also promised one day to return in all His glory.
—Clergy typically wear royal purple or royal blue (symbol of hope)vestments during Advent. Many churches also include an advent wreath(sometimes called an Advent ring or crown) in their Advent services.
—The Christian Year
—Christian year---follows the life of Jesus. It begins with Advent Sunday - which is the Christian church, is 'New Year's Day'.
—Easter Sunday---The most important day of the year will be the day on which Jesus came back to life - but before that festival, there will be other special days to look forward to. At the end of Advent, there will be Jesus' birthday (Christmas Day )
—What happens during Advent?
—During the season of Advent, Christians across the world prepare for the celebration of the arrival of the Lord into the world through the birth of his Son Jesus Christ. Advent is a time to celebrate light in the midst of darkness. It is also a time to look forward to when Jesus will come a second time.
—The beginning of Advent is when the preparations for Christmas really begin - the festive menu is planned, gifts are chosen and wrapped, carols sung, cards are written and posted and houses decorated
—History of Advent
—In the 5th Century, Advent began on November 11 (St Martin's Day) and took the form of a six week fast leading to Christmas. During the 6th century, Advent was reduced to its current length and later the fasting was dropped.
Advent Customs and Traditions
—The Advent Wreath
—The Advent Wreath is the widely recognized symbol of Advent.
—The wreath is made of a circle of evergreen branches laid flat to symbolize eternal life. Four candles (traditionally red) stand in the circle and each one represents one of the four Sundays of Advent. In the centre of the circle is a fifth candle (traditionally white), the Christ Candle, which is lit on Christmas Day.
—Why is the Advent Wreath so special to Christians?
—The circle of the wreath reminds Christians of God, His eternity and endless mercy, which has no beginning or end.
—The green of the wreath speaks of the hope that Christians have in God, the hope of newness, of renewal, of eternal life.
—Candles on the Advent Wreath
—Advent worship is like a journey through the Christmas story. Christians use the Advent candles to celebrate this period with one lit every Sunday of Advent so that during the last week before Christmas all four candles are lit. The last central candle (which represents Christ), is lit on Christmas Day.
—What do the Advent candles stand for?
—Candles symbolise the light of God coming into the world through the birth of His son, Jesus.
—The four traditional advent themes for the four advent Sundays are:
—God's people -The Candle of Hope.
Hope is like a light shining in a dark place. As we look at the light of this candle we celebrate the hope we have in Jesus Christ.
—The old testament prophets - The Candle of Peace
Peace is like a light shining in a dark place. As we look at this candle we celebrate the peace we find in Jesus Christ.
—John the Baptist - The Candle of Love Love is like a candle shining in a dark place. As we look at the light of this candle we celebrate the love we have in Christ.
—Mary the mother of Jesus - The Candle of Joy
Joy is like a light shining in a dark place. As we look at this candle we celebrate the joy we find in Jesus Christ.
—The fifth candle represents the birth of Christ. The flame of this candle remind us that He is the light of the world and that if we follow Him, we will never walk in darkness, but will have the true light of life.
