1. Ed Brannin
  2. holyspiritwebster.org

Source

holyspiritwebster.org / pagesV3 / qanda-1.htm

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      <p>&nbsp;</p>
      <p class="txt-black-sm">Why is Corpus Christi Sunday now called the Solemnity 
        of the Most Holy Body and Blood of Christ? <a href="qanda-1.htm#CorpusChristi">Answer</a> 
      </p>
      <p class="txt-black-sm"> What is the Ascension? Is it always celebrated 
        on <a href="qanda-1.htm#Thefeast">Thursday</a>?</p>
      <p class="txt-black-sm">What are some recent developments in celebrating 
        the Holy Spirit's presence in the Church? <a href="qanda-1.htm#InJanuary">Answer</a></p>
      <p class="txt-black-sm"> What are the key themes of 1 Peter, the New Testament 
        letter proclaimed as the second reading during the Easter Season?<a href="qanda-1.htm#Peter"> 
        Answer</a></p>
      <p class="blackHeading2"><span class="txt-black-sm">Why is the fourth Sunday 
        of Easter called Good Shepherd Sunday? <a href="qanda-1.htm#TheGospel">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Why are the third, fourth 
        and fifth Sundays of Lent called Scrutiny Sundays? <a href="qanda-1.htm#Communal">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Why is the narrative 
        of Jesus' Transfiguration proclaimed on the Second Sunday of Lent? <a href="qanda-1.htm#Lectionary">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">How are Catholics to 
        respond when we hear strongly negative attitudes toward undocumented immigrants? 
        <a href="qanda-2.htm#Pope">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Along with the martyr 
        St. John Fisher, Bishop of Rochester, England and patron of our diocese 
        we celebrate on June 22 the feast of the martyr, St. Thomas More. What 
        can he teach us about Christian priorities in an election year? <a href="qanda-2.htm#Thomas">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Why are the Feast of 
        Peter and Paul on June 29 and the Feast of the First Holy Martyrs on June 
        30 celebrated together? <a href="qanda-2.htm#Both_feasts">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">As Catholics, what is 
        our political responsibility at election times, especially presidential 
        election years? <a href="qanda-2.htm#Catholic">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Why is the second reading 
        from the Lectionary consistently from a New Testament letter? <a href="qanda-2.htm#Letters">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">What are our Jewish 
        brothers and sisters ritualizing as they remember Tisha B'Av? <a href="qanda-2.htm#Tisha">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Why is St. Pope Pius 
        X, whose feast we celebrate on August 21, referred to as the &quot;Pope 
        of the Eucharist&quot;? <a href="qanda-2.htm#Pius">Answer</a> </span></p>
      <p class="blackHeading2"><span class="txt-black-sm">How do today's Scripture 
        readings reflect the significance of this Sunday's feast of the Exaltation 
        of the Holy Cross? <a href="qanda-2.htm#Typically">Answer</a> </span></p>
      <p class="blackHeading2"><span class="txt-black-sm">What is the content 
        and intent of the hymn from Philippians proclaimed in Sunday's second 
        reading? <a href="qanda-2.htm#hymn">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">Is Matthew's Gospel 
        anti-Jewish? <a href="qanda-2.htm#Matthew">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">How do today's Scripture 
        readings shed light on the Christian approach to immigration? <a href="qanda-2.htm#Today">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">November 9 is the feast 
        of the dedication of the Lateran Basilica in Rome. What is the significance 
        of this feast? <a href="qanda-2.htm#Every">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">What is the backdrop 
        to the November 21 feast of the Presentation of the Blessed Virgin Mary? 
        <a href="qanda-2.htm#This">Answer</a></span></p>
      <p class="blackHeading2"><span class="txt-black-sm">What is unique about 
        Matthew's final judgment scene in chapter 25? <a href="qanda-2.htm#Matthew">Answer</a></span></p>
            </td>
    <td valign="top" width="426" height="2562" > 
      <p>&nbsp;</p>
      <h3 align="left" class="stdTextBlack"><span class="txt-brown-lg-bold">Every 
        Lectionary</span><span class="txt-brown-sm"><a name="Lectionary"></a> 
        cycle narrates the temptations of Jesus on the first Sunday of Lent, while 
        the second Sunday proclaims the Transfiguration narrative. Each liturgical 
        year, these two Sundays form their own cluster, focusing on the difficulties 
        of the Lenten journey, along with the ultimate goal of that journey, namely 
        transformation in and through the risen Christ. The two Sundays act as 
        an overture to the entire Lent/Easter season, the great 90 days.<br>
        Biblical scholars understand the Transfiguration to be a post-resurrection 
        event that was projected into Jesus' ministry to communicate hope to his 
        followers. In the midst of the difficult path leading to passion and death, 
        this narrative ultimately assured victory for Jesus and his followers.<br>
        Yet, the Transfiguration narrative itself is suffused with references 
        to passion and death. The disciples are told not to say anything to anyone, 
        until the Son of Man had risen from the dead. The evangelist's message 
        is clear. The disciples will not understand what just happened until they 
        experience the risen Christ in their midst. Also, transfiguration comes 
        about only through the path leading to the tomb, to suffering and death. 
        There is no path to transfiguration other than the tomb.<br>
        While Jesus' followers are being offered hope of ultimate victory, they 
        must understand that it will cost dearly. Are they ready for the journey 
        to Jerusalem?<br>
        This Lent, how ready are you for the inevitable journey to Jerusalem which 
        is an integral part of following Jesus?<br>
        &copy;2007 Liturgical Publications Inc, New Berlin, WI 53151</span></h3>
      <h3 align="left" class="stdTextBlack"><span class="txt-brown-lg-bold">Communal<a name="Communal"></a>adult 
        baptismal</span><span class="txt-brown-sm"> preparation known as the catechumenal 
        process was restored by Vatican II. Lent, especially during Lectionary 
        year A, became the season of final preparation for adult baptism. While 
        the readings for the first and second Sundays of Lent always cluster around 
        Jesus' temptation and transfiguration, the third, fourth and fifth Sundays, 
        especially those from John's Gospel, cluster around various aspects of 
        the baptismal journey.<br>
        These three Sundays highlight the baptismal themes of living water, new 
        sight, and new life. Such foci prepare the catechumen for powerful encounters 
        with Jesus, climaxing in full initiation through the baptismal waters. 
        Early Christian communities believed that as one drew closer to full acceptance 
        of Jesus in baptism, evil powers worked overtime to undermine the catechumens' 
        resolve to reject evil and accept Christ. On these Sundays, the Christian 
        community prayed fervently over the catechumens that evil powers would 
        not overwhelm them.<br>
        Prayers to drive out the evil powers, known as prayers of exorcism, were 
        prayed over the catechumens. The catechumens themselves asked God and 
        the community for help in scrutinizing themselves to make sure they drove 
        out all that would keep them from union with Christ in the baptismal waters.<br>
        Today, these three Sundays are called Scrutiny Sundays. The whole community 
        offers exorcism prayers over the catechumens that they may be delivered 
        from all that would oppress them and keep then from being united to Christ.<br>
        This Lent, try to enter fully into the experience of these Scrutiny Sundays.</span></h3>
      <h3 align="left" class="stdTextBlack"><span class="txt-brown-lg-bold">The 
        Gospel<a name="TheGospel"></a></span><span class="txt-brown-sm"> reading 
        for the fourth Sunday of Easter in all three Lectionary years proclaims 
        different verses of the Good Shepherd discourse found in chapter ten of 
        John's Gospel. Thus it is known as Good Shepherd Sunday.<br>
        Biblically speaking, shepherds referred to leaders of the people, usually 
        kings and priests who were to be attuned to the people's needs. Justice, 
        right relationship and inclusiveness were to be hallmarks of their leadership 
        styles. However the prophetic tradition clearly expresses the reality 
        that often these leaders were bad or poor shepherds, taking advantage 
        or lording it over the people under their care.<br>
        John 10 boldly affirms Jesus to be the Good Shepherd. Another characteristic 
        of a good shepherd is one who goes out of his way to care for and protect 
        those under his care. A good shepherd protects his own even at risk and 
        danger to his own life. He &quot;knows&quot; his people with intimacy 
        and love, and they respond by listening and following.<br>
        Hearing and following Jesus, our Good Shepherd, means carrying on the 
        mission of Jesus here and now, no matter where we are planted. It involves 
        care and concern for all God's people, even willingness to risk our own 
        lives so that others may live.<br>
        How do you model Jesus, the Good Shepherd, in your multiple interactions 
        with people at home, work, church and community? Examine those interactions, 
        asking God to make you more like our risen Lord, our Good Shepherd.<br>
        &copy;2007 Liturgical Publications Inc, New Berlin, WI 53151</span></h3>
      <h3 align="left" class="stdTextBlack"><span class="txt-brown-lg-bold">1 
        Peter</span><span class="txt-brown-sm"><a name="Peter"></a>, usually attributed 
        to the apostle Peter, was likely written in the late first century, addressing 
        Christian communities in Asia Minor. It is an exhortation on the meaning 
        of baptism, the &quot;new birth&quot; in Christ. Such new birth is examined 
        both for its privileges, along with its corresponding responsibilities. 
        Baptism bonds us to the Christian family while challenging us to live 
        a moral life, remaining faithful and steadfast in Christ.<br>
        A significant section of the letter (2:11-3:12) exhorts Christians on 
        how to live in a hostile world. Baptismal commitment calls Christians 
        to live a lifestyle that is often at odds with the values of those around 
        them. This presents significant challenges to Christians attempting to 
        be faithful to their baptismal call.<br>
        Rejection and suffering often result from such clashing. 1 Peter exhorts 
        Christians to be faithful, no matter what the cost. By aligning their 
        suffering to that of Christ, they bring redemptive meaning to their suffering. 
        Perseverance in the midst of rejection and suffering is to be the hallmark 
        of true baptismal commitment.<br>
        Resistance to the devil who continually goes about trying to devour weak 
        and lazy Christians (5:8-11) is an exhortation that Christians of any 
        age need to heed. 1 Peter offers exhortations and guidance that are as 
        relevant today as they were at the end of the first century.<br>
        How do you persevere and remain steadfast when others challenge or reject 
        you for your different values?<br>
        &copy;2007 Liturgical Publications Inc, New Berlin, WI 53151</span></h3>
      <h3 align="left" class="stdTextBlack"><span class="txt-brown-lg-bold">The 
        feast</span><span class="txt-brown-sm"><a name="Thefeast"></a> of the 
        Ascension, forty days after Easter, has traditionally been celebrated 
        as a holy day on Ascension Thursday. Since many people find it difficult 
        to get to Mass on a workday, the feast has been moved to the following 
        Sunday in most US dioceses; but NOT in our area. If you are travelling, 
        you may find the feast moved to Sunday.<br>
        The first reading from Acts and the third reading from Luke's Gospel have 
        their source in Luke, the author of both the Gospel and the Acts of the 
        Apostles. Both readings narrate an account of the Ascension. Luke's Gospel 
        account ends by presenting Jesus' ascension as closure to his earthly 
        ministry. Jesus will no longer be physically present to his followers. 
        They are to wait for empowerment from God before continuing Jesus' mission.<br>
        Luke begins Acts by retelling Jesus' ascension. Here, the Ascension takes 
        place forty days after Easter, a time during which the Risen Christ has 
        continued to instruct his followers. In Acts, the Ascension is understood 
        not as the end of Jesus' ministry, but rather as the beginning of the 
        disciples' ministry. Jesus must depart so his disciples can take full 
        ownership of Jesus' ministry. That ownership will be sealed with the gift 
        of the Spirit that God will send as soon as Jesus returns to the Father. 
        The Spirit manifests the new form of Jesus' presence with his followers. 
        Empowered by that presence, they will be strengthened and guided to carry 
        on Jesus' ministry.<br>
        Reflect on how you experience Jesus' presence in your life.</span></h3>
      <h3 align="left" class="stdTextBlack"><span class="txt-brown-lg-bold">In 
        January</span><span class="txt-brown-sm"> <a name="InJanuary"></a>1988, 
        the Congregation for Divine Worship and the Discipline of the Sacraments 
        issued Paschale Solemnitatis, a Circular Letter Concerning the Preparation 
        and Celebration of the Easter Feasts. Among its many recommendations was 
        the following concerning the Vigil of Pentecost:<br>
        Encouragement should be given to the prolonged celebration of Mass in 
        the form of a Vigil, whose character is not baptismal as in the Easter 
        Vigil, but is one of urgent prayer, after the example of the apostles 
        and disciples, who persevered together in prayer with Mary, the Mother 
        of Jesus, as they awaited the Holy Spirit.<br>
        The Lectionary offers an extended vigil of Pentecost, suggesting the use 
        of six readings similar to the structure of the Easter Vigil: four readings 
        from the Old Testament (Genesis 11:1-9; Exodus 19:3-8, 16-20; Ezekiel 
        37:1-14; and Joel 3:1-5), one from Paul's letter to the Romans 8:22-27, 
        and the Gospel from John 7:37-39. All six readings focus on the Spirit's 
        active role and presence from the beginning of creation through the history 
        of God's people, culminating in Jesus, whose return to the Father activates 
        the pouring out of the Spirit on all humanity.<br>
        While we do not celebrate this expanded Vigil, these readings could certainly 
        be used as part of your novena to the Holy Spirit prayers from Friday 
        after Ascension until Pentecost..<br>
        &copy;2007 Liturgical Publications Inc, New Berlin, WI 53151 </span></h3>
      <h3 align="left"><span class="txt-brown-sm"><a name="CorpusChristi"></a></span><span class="txt-brown-lg-bold">Corpus 
        Christi</span><span class="txt-brown-sm"> (Body of Christ) as the feast 
        honoring the Eucharistic presence of Christ under the appearance of bread 
        and wine became a universal church celebration in 1264, under Pope Urban 
        IV. At the time, so few people felt worthy to receive the Eucharist that 
        in 1215, the Fourth Lateran Council stipulated that people had to receive 
        communion at least once a year.<br>
        This came to be known as the Easter duty, since one was obliged to receive 
        communion yearly sometime between the First Sunday of Lent and Trinity 
        Sunday, the Sunday after Pentecost, a period of over ninety days. At that 
        time, and up to the time of Vatican II (1962-1965), Catholics only shared 
        the host at communion time. The cup was reserved exclusively for the priest 
        to partake.<br>
        Vatican II liturgical reforms stressed recapturing the richness and fullness 
        of sacramental symbols, moving away from the diminishment of symbols that 
        had sometimes been prevalent. The cup was reinstated for all, enriching 
        the fullness of the sacramental presence of Christ in the elements of 
        both consecrated bread and wine. So a feast known simply as the Body of 
        Christ is now enriched by renaming it the feast of the Body and Blood 
        of Christ. When receiving communion, we are now strongly encouraged to 
        share both in the host and the cup.<br>
        Reflect on how sharing communion under both kinds makes our Eucharistic 
        celebration more rich and meaningful.<br>
        &copy;2007 Liturgical Publications Inc, New Berlin, WI 53151</span></h3>
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