Recently, I found a small paperback book that explains the TWELVE GREAT MYSTERIES of the Roman Catholic Church. The author, (Father) Andrew M. Greeley (linked above), explains how the Greek word, musterion, means more than silenced, secret, or hidden, but is ‘open’ and ‘softer’. I agree heartily that too few Church folk ever get to compare these mysteries with church doctrines. (Christian Apologetics and Research Ministries, carm.org) [Amazon.com features the Professor’s novels.]
[Content-Note: Highlighted links for connecting this Mystery (Catechism) content, will help you jump through this lengthy preview: The understanding of eternal mystery begins unfolding here at the top with God the Father, then expands to include Jesus, and the Holy Spirit, the cross and the resurrection reveal salvation and grace. Then the Eucharist, the Church, baptism, Mother, heaven, and the Lord’s Return, all help to lay the foundation of saving faith. Faith then connects mystery with mystery and reveals the spiritual reality of love.] (“We can know the truth, and the truth will make us free.” St. John 8:32)
“Hear, O Israel, the LORD our God is one LORD. . .” (Dt 6:4; Mk 12:29). “The supreme being must be unique, without equal. . . If God is not one, he is not God” (Tertullian) Faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him. Even when he reveals himself, God remains a mystery beyond words: “If you understood him, it would not be God” (St. Augustine, Sermo ) The God of our faith has revealed himself as HE WHO IS; and he has made himself known as “abounding in steadfast love and faithfulness” (Ex 34:6). God’s very being is Truth and Love.”
“The name Jesus means “God saves”. The child born of the Virgin Mary is called Jesus “for he will save his people from their sins” (Mt 1:21): “there is no other name under heaven given among men by which we must be saved” (Acts 4:12). The title “Christ” means “Anointed One” (Messiah). Jesus is the Christ, for “God anointed Jesus of Nazareth with the Holy Spirit and with power” (Acts 10:38). He was the one “who is to come” (Lk 7:19), the object of “the hope of Israel” (Acts 28:20). The title “Son of God” signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18); he is God himself (cf. Jn 1:1). To be a Christian, one must believe that Jesus Christ is the Son of God (cf. Acts 8:37; 1 Jn 2:23). The title “Lord” indicates divine sovereignty. To confess or invoke Jesus as Lord is to believe in his divinity. “No one can say ‘Jesus is Lord’ except by the Holy Spirit'” (1 Cor 12:3)
“Because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!”‘ (Gal 4:6). From the beginning to the end of time, whenever God sends his Son, he always sends his Spirit: their mission is conjoined and inseparable. In the fullness of time, the Holy Spirit completes in Mary all the preparations for Christ’s coming among the People of God. By the action of the Holy Spirit in her, the Father gives the world Emmanuel “God-with-us” (Mt 1:23). The Son of God was consecrated as Christ (Messiah) by the anointing of the Holy Spirit at his Incarnation (cf. Ps 2:6-7). By his Death and his Resurrection, Jesus is constituted in glory as Lord and Christ (cf. Acts 2:36). From his fullness, he poured out the Holy Spirit on the apostles and the Church. The Holy Spirit, whom Christ the head pours out on his members, builds, animates, and sanctifies the Church. She is the sacrament of the Holy Trinity’s communion with men.”
“Christ died for our sins in accordance with the scriptures” (I Cor 15:3). Our salvation flows from God’s initiative of love for us, because “he loved us and sent his Son to be the expiation for our sins” (I Jn 4:10). “God was in Christ reconciling the world to himself” (2 Cor 5:19). Jesus freely offered himself for our salvation. Beforehand, during the Last Supper, he both symbolized this offering and made it really present: “This is my body which is given for you” (Lk 22:19). The redemption won by Christ consists in this, that he came “to give his life as a ransom for many” (Mt 20:28), that is, he “loved [his own] to the end” (Jn 13:1), so that they might be “ransomed from the futile ways inherited from [their] fathers” (I Pt 1:18). By his loving obedience to the Father, “unto death, even death on a cross” (Phil 2:8), Jesus fulfills the atoning mission (cf. Is 53:10) of the suffering Servant, who will “make many righteous; and he shall bear their iniquities” (Is 53:11; cf. Rom 5:19).
“Faith in the Resurrection has as its object an event which as historically attested to by the disciples, who really encountered the Risen One. At the same time, this event is mysteriously transcendent insofar as it is the entry of Christ’s humanity into the glory of God. The empty tomb and the linen cloths lying there signify in themselves that by God’s power Christ’s body had escaped the bonds of death and corruption. They prepared the disciples to encounter the Risen Lord. Christ, “the first-born from the dead” (Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf. Rom 6:4), and one day by the new life he will impart to our bodies.” (cf.: Rom 8:11).
“The Creed links “the forgiveness of sins” with its profession of faith in the Holy Spirit, for the risen Christ entrusted to the apostles the power to forgive sins when he gave them the Holy Spirit. Baptism is the first and chief sacrament of the forgiveness of sins: it unites us to Christ, who died and rose, and gives us the Holy Spirit. By Christ’s will, the Church possesses the power to forgive the sins of the baptized and exercises it through bishops and priests normally in the sacrament of Penance. “In the forgiveness of sins, both priests and sacraments are instruments which our Lord Jesus Christ, the only author and liberal giver of salvation, wills to use in order to efface our sins and give us the grace of justification” (Roman Catechism, I, 11, 6)
“Every man receives his eternal recompense in his immortal soul from the moment of his death in a particular judgment by Christ, the judge of the living and the dead. “We believe that the souls of all who die in Christ’s grace . . . are the People of God beyond death. On the day of resurrection, death will be definitively conquered, when these souls will be reunited with their bodies” (Paul VI, CPG § 28). “We believe that the multitude of those gathered around Jesus and Mary in Paradise forms the Church of heaven, where in eternal blessedness they see God as he is and where they are also, to various degrees, associated with the holy angels in the divine governance exercised by Christ in glory, by interceding for us and helping our weakness by their fraternal concern” (Paul VI, CPG § 29). Those who die in God’s grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God. By virtue of the “communion of saints,” the Church commends the dead to God’s mercy and offers her prayers, especially the holy sacrifice of the Eucharist, on their behalf. Following the example of Christ, the Church warns the faithful of the “sad and lamentable reality of eternal death” (GCD 69), also called “hell.” Hell’s principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs. The Church prays that no one should be lost: “Lord, let me never be parted from you.” If it is true that no one can save himself, it is also true that God “desires all men to be saved” (1 Tim 2:4), and that for him “all things are possible” (Mt 19:26). “The holy Roman Church firmly believes and confesses that on the Day of Judgment all men will appear in their own bodies before Christ’s tribunal to render an account of their own deeds” (Council of Lyons II :DS 859; cf. DS 1549). At the end of time, the Kingdom of God will come in its fullness. Then the just will reign with Christ for ever, glorified in body and soul, and the material universe itself will be transformed. God will then be “all in all” (1 Cor 15:28), in eternal life.”
“The grace of the Holy Spirit confers upon us the righteousness of God. Uniting us by faith and Baptism to the Passion and Resurrection of Christ, the Spirit makes us sharers in his life. Like conversion, justification has two aspects. Moved by grace, man turns toward God and away from sin, and so accepts forgiveness and righteousness from on high. Justification includes the remission of sins, sanctification, and the renewal of the inner man. Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God’s mercy. Grace is the help God gives us to respond to our vocation of becoming his adopted sons. It introduces us into the intimacy of the Trinitarian life. The divine initiative in the work of grace precedes, prepares, and elicits the free response of man. Grace responds to the deepest yearnings of human freedom, calls freedom to cooperate with it, and perfects freedom. Sanctifying grace is the gratuitous gift of his life that God makes to us; it is infused by the Holy Spirit into the soul to heal it of sin and to sanctify it. Sanctifying grace makes us “pleasing to God.” Charisms, special graces of the Holy Spirit, are oriented to sanctifying grace and are intended for the common good of the Church. God also acts through many actual graces, to be distinguished from habitual grace which is permanent in us. We can have merit in God’s sight only because of God’s free plan to associate man with the work of his grace. Merit is to be ascribed in the first place to the grace of God, and secondly to man’s collaboration. Man’s merit is due to God. The grace of the Holy Spirit can confer true merit on us, by virtue of our adoptive filiation, and in accordance with God’s gratuitous justice. Charity is the principal source of merit in us before God. No one can merit the initial grace which is at the origin of conversion. Moved by the Holy Spirit, we can merit for ourselves and for others all the graces needed to attain eternal life, as well as necessary temporal goods. “All Christians . . . are called to the fullness of Christian life and to the perfection of charity” (LG 40 § 2). “Christian perfection has but one limit, that of having none” (St. Gregory of Nyssa, De vita Mos.:PG 44, 300D). “If any man would come after me, let him deny himself and take up his cross and follow me” (Mt 16:24).
Jesus said: “I am the living bread that came down from heaven; if any one eats of this bread, he will live for ever; . . . he who eats my flesh and drinks my blood has eternal life and . . . abides in me, and I in him” (Jn 6:51, 54, 56). The Eucharist is the heart and the summit of the Church’s life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church. The Eucharistic celebration always includes: the proclamation of the Word of God; thanksgiving to God the Father for all his benefits, above all the gift of his Son; the consecration of bread and wine; and participation in the liturgical banquet by receiving the Lord’s body and blood. These elements constitute one single act of worship. The Eucharist is the memorial of Christ’s Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action. It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice. Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord. The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: “This is my body which will be given up for you. . . . This is the cup of my blood. . . .” By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651). As sacrifice, the Eucharist is also offered in reparation for the sins of the living and the dead and to obtain spiritual or temporal benefits from God. Anyone who desires to receive Christ in Eucharistic communion must be in the state of grace. Anyone aware of having sinned mortally must not receive communion without having received absolution in the sacrament of penance. Communion with the Body and Blood of Christ increases the communicant’s union with the Lord, forgives his venial sins, and preserves him from grave sins. Since receiving this sacrament strengthens the bonds of charity between the communicant and Christ, it also reinforces the unity of the Church as the Mystical Body of Christ. The Church warmly recommends that the faithful receive Holy Communion when they participate in the celebration of the Eucharist; she obliges them to do so at least once a year. Because Christ himself is present in the sacrament of the altar, he is to be honored with the worship of adoration. “To visit the Blessed Sacrament is . . . a proof of gratitude, an expression of love, and a duty of adoration toward Christ our Lord” (Paul VI, MF 66). Having passed from this world to the Father, Christ gives us in the Eucharist the pledge of glory with him. Participation in the Holy Sacrifice identifies us with his Heart, sustains our strength along the pilgrimage of this life, makes us long for eternal life, and unites us even now to the Church in heaven, the Blessed Virgin Mary, and all the saints.”
“The moral life is a spiritual worship. Christian activity finds its nourishment in the liturgy and the celebration of the sacraments. The precepts of the Church concern the moral and Christian life united with the liturgy and nourished by it. The Magisterium of the Pastors of the Church in moral matters is ordinarily exercised in catechesis and preaching, on the basis of the Decalogue which states the principles of moral life valid for every man. The Roman Pontiff and the bishops, as authentic teachers, preach to the People of God the faith which is to be believed and applied in moral life. It is also incumbent on them to pronounce on moral questions that fall within the natural law and reason. The infallibility of the Magisterium of the Pastors extends to all the elements of doctrine, including moral doctrine, without which the saving truths of the faith cannot be preserved, expounded, or observed.”
Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ’s Body and Blood for his transformation in Christ. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you” (Mt 28:19-20). Baptism is birth into the new life in Christ. In accordance with the Lord’s will, it is necessary for salvation, as is the Church herself, which we enter by Baptism. The essential rite of Baptism consists in immersing the candidate in water or pouring water on his head, while pronouncing the invocation of the Most Holy Trinity: the Father, the Son, and the Holy Spirit. The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit. By this very fact the person baptized is incorporated into the Church, the Body of Christ, and made a sharer in the priesthood of Christ. Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of the character Baptism cannot be repeated (cf. DS 1609 and DS 1624). Those who die for the faith, those who are catechumens, and all those who, without knowing of the Church but acting under the inspiration of grace, seek God sincerely and strive to fulfill his will, can be saved even if they have not been baptized (cf. LG 16). Since the earliest times, Baptism has been administered to children, for it is a grace and a gift of God that does not presuppose any human merit; children are baptized in the faith of the Church. Entry into Christian life gives access to true freedom. With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God’s mercy and to pray for their salvation. In case of necessity, any person can baptize provided that he have the intention of doing that which the Church does and provided that he pours water on the candidate’s head while saying: “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.”
“By pronouncing her “fiat” [approving authorization] at the Annunciation and giving her consent to the Incarnation, Mary was already collaborating with the whole work her Son was to accomplish. She is mother wherever he is Savior and head of the Mystical Body. The Most Blessed Virgin Mary, when the course of her earthly life was completed, was taken up body and soul into the glory of heaven, where she already shares in the glory of her Son’s Resurrection, anticipating the resurrection of all members of his Body. “We believe that the Holy Mother of God, the new Eve, Mother of the Church, continues in heaven to exercise her maternal role on behalf of the members of Christ” (Paul VI, CPG § 15)
The Church is a “communion of saints”: this expression refers first to the “holy things” (sancta), above all the Eucharist, by which “the unity of believers, who form one body in Christ, is both represented and brought about” (LG 3). The term “communion of saints” refers also to the communion of “holy persons” (sancti) in Christ who “died for all,” so that what each one does or suffers in and for Christ bears fruit for all. “We believe in the communion of all the faithful of Christ, those who are pilgrims on earth, the dead who are being purified, and the blessed in heaven, all together forming one Church; and we believe that in this communion, the merciful love of God and his saints is always [attentive] to our prayers” (Paul VI, CPG § 30).
Every man receives his eternal recompense in his immortal soul from the moment of his death in a particular judgment* by Christ, the judge of the living and the dead. “We believe that the souls of all who die in Christ’s grace . . . are the People of God beyond death. On the day of resurrection, death will be definitively conquered, when these souls will be reunited with their bodies” (Paul VI, CPG § 28). “We believe that the multitude of those gathered around Jesus and Mary in Paradise forms the Church of heaven, where in eternal blessedness they see God as he is and where they are also, to various degrees, associated with the holy angels in the divine governance exercised by Christ in glory, by interceding for us and helping our weakness by their fraternal concern” (Paul VI, CPG § 29). Those who die in God’s grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God. By virtue of the “communion of saints,” the Church commends the dead to God’s mercy and offers her prayers, especially the holy sacrifice of the Eucharist, on their behalf. Following the example of Christ, the Church warns the faithful of the “sad and lamentable reality of eternal death” (GCD 69), also called “hell.” Hell’s principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs. The Church prays that no one should be lost: “Lord, let me never be parted from you.” If it is true that no one can save himself, it is also true that God “desires all men to be saved” (1 Tim 2:4), and that for him “all things are possible” (Mt 19:26). “The holy Roman Church firmly believes and confesses that on the Day of Judgment all men will appear in their own bodies before Christ’s tribunal to render an account of their own deeds” (Council of Lyons II :DS 859; cf. DS 1549). At the end of time, the Kingdom of God will come in its fullness. Then the just will reign with Christ for ever, glorified in body and soul, and the material universe itself will be transformed. God will then be “all in all” (1 Cor 15:28), in eternal life.”
[Note; The forgoing has been copied and pasted directly from church catechism as found in the Laudate app (itunes.apple.com) as available but copyrighted by the Roman Catholic Church as “Apostolic Constitution FIDEI DEPOSITUM, The Second Vatican Ecumenical Council.” (www. Vatican.va) Permission to quote Catechism was granted 1-3-17 by LIBRERIA EDITRICE VATICANA, Prof. D Giuseppe Costa, Sdb, director Seqreteria LEV (Vaticana.va)
The book title, The (12) Great Mysteries: Experiencing Catholic Faith from the Inside Out by Andrew M.Greeley is used under fair use provision, US copyright law. The editing of ‘all other’ paragraphs not shown here, about 70%, should be considered: As noted further below.]
1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ.592 The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul–a destiny which can be different for some and for others.593
1022 Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven-through a purification594 or immediately,595 — or immediate and everlasting damnation.596 At the evening of life, we shall be judged on our love.597″ (From Laudate app iTunes)
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