*WHAT IS CATHOLIC SPIRITUALITY*
Catholic Spirituality is growth in personal holiness. The Second Vatican Council makes a universal call to holiness. It is not only monks, nuns, and priests who are to be holy. All of us are, too. Through baptism, each of us has a priestly identity. We have died with Christ and risen with him, in everything we do we carry him with us: work, family, suffering, and friendships. When we come to Mass, we bring that whole experience with us and we essentially as a group place the outside world upon our altar and consecrate it through prayer. Our spirituality is individual but always, through love, looks to give itself away.
Spirituality is living the mystery of Christ, becoming like him, being filled with grace and the Holy Spirit. It is the science of applying the Gospel to Christian Life. A spiritual person will attempt to make every action and interior thought align with the Gospel. How can I be a Godly employee? How can I be a Father to my children in the same kind of way that God is a Father to me?
The basis, though, the common denominator is attending Mass, the Sacraments, Scripture, and faithfulness to the teachings of the Church. The Church shows us how to use right reason for a good life. Spirituality goes beyond natural life, though, and seeks God himself, it seeks holiness and the imitation of Christ. In the Mass, Our Lord gives himself directly to us. Through the sacraments, we receive the grace of the Holy Spirit. The Scriptures reveal to us the Living Word. Spirituality will start with these and continues them. Whatever devotions we may have, they do not obscure the Mass but lead us to it. Vatican II Council teaches that the Eucharist is the source and summit of our faith.
*ARE CATHOLICS SUPERIOR TO OTHER CHRISTIANS?*
It should be noted that every Christian is a Child of God. God created every human being in his image and likeness. John 1:12 tells us that those who receive Jesus Christ are given the power to be Children of God. This is where the Superiority lies. So any one, whether Catholic or not, who accepts Jesus Christ as his personal Lord and Saviour is Superior. Remember, there is only one body of Christ. Since the time of the apostles till 1054, there was only a CHURCH. By July 16 1054, Eastern Orthodox separated. In May 1552, Luther began his movement. From Luther, then other separation continued. It means that all these are Children of God. This is why the Vatican II Council calls for Ecumenism.
Then, if we are talking of religious body, an analysis can be presented. There is a COMPARATIVE RELIGIONS professor who teaches that all religions are human inventions based on interesting and unique historical circumstances and cultures. The theory is that religions developed from animism when cavemen grunted at the sun, moon and stars and made up stories about the people who lived there. Then they made up stories about gods, which became myths, and they started making sacrifices to the sky people and then they made more stories and eventually they added rules and so all the different religions just developed. Like most heresies, it is a half-truth, and like most half-truths, it is more believable than the full truth. The full truth is always incredible at first glance and yet completely credible on deeper examination.
Let us look at the full truth. Religions are not the same and they are not equal. Some religions are morally, theologically and philosophically superior to others. And Christianity is the best. And of the Christians, Catholicism is the best. In saying this I am not saying all other religions are rubbish and inferior. The Catholic Church teaches that all other religions have elements of goodness, truth and beauty, and we affirm the goodness in those religions. But we also affirm that Christianity is best, and Catholicism is the best. We do so for one simple reason.
Christianity is a superior religion because of the crucifixion of Jesus Christ. Christianity is the only religion that does not ignore or avoid the issue of suffering. Indeed, terrible suffering is at the very heart of our religion. Our central icon is a crucifix. Our central act of worship is a commemoration and re-presentation of the execution of an innocent victim.
Other religions avoid the issue of suffering. Buddhism and Hinduism teach that suffering is part of the karmic cycle and the way to avoid suffering is to rise above it through detachment from the material world. Epicureanism avoids the issue by teaching one to “eat, drink and be merry for tomorrow you die.” While Stoicism teaches that one must accept suffering, if possible, with dignity, do one’s duty and pass on. Islam teaches that suffering is God’s arbitrary choice, and don’t ask questions. Primitive religions have no problem with suffering because they do not have a God who is good. Suffering for them is simply part of the cosmos, and fatalism is their creed. Judaism comes closest to Christianity in that the Jews accept suffering as an inexplicable part of being the chosen people of God.
In Christianity, we preach Christ, and him crucified. Christianity is the one religion that plunges into the depth of the suffering, wrestles with the darkness and comes out the other side, bloodied but triumphant. In Catholicism, we reflect on this suffering everyday and draw the blessing, and the good and moral lesson of it.
*THE OBLIGATION TO ATTEND MASS ON SUNDAYS*
The moral obligation to participate in the Eucharistic sacrifice on Sundays dates from the very beginning of Christianity, although it did not become a definite law of the Church until the fourth century. The obligation to attend Sunday Mass exists. It is a commandment of the Church which binds under the penalty of grave sin. It exists for a specific reason and should be known and loved, so that the soul feels a need to fulfill it. The fact that it is a law helps to create a religious consciousness of this need, which, in turn, makes it easier to fulfill the obligation.
The Second Vatican Council reminds us that "apostolic tradition of the Church is, from the very day of the resurrection of Christ, to celebrate the Pasch every eight days, on the day which is called the day of the Lord" ("Sacrosanctum Concilium", 106 cf. Acts 16:1-2; 20:7-8). Modern scientific investigation also proves that this custom is from the time of the apostles.
In Didache, 14, I, the Sunday celebration seems obligatory: "On Sundays, get together and break the bread and give thanks, confessing your sins in order that your sacrifice may be pure." This testimony pertains to the second half of the first century. In the second century, St. Justin, writing to a pagan, gives us a striking description of Holy Mass being celebrated every Sunday, referred to by him as "dies solis"; and he goes on to explain that those who live in towns and villages attend this sacred assembly ("Apologia" I, 67). During the same period we have Dionisius of Corinth speaking of the first day of the week as a "holy day" ("PG", 20, 388). From here on we can find numerous descriptions of the Sunday Eucharistic celebration and also of the Christians' obligation of participating in the same.
In number 106 of the constitution "Sacrosanctum Concilium" Sunday has been underlined as a day in which the faithful gather "so that by hearing the Word of God, and taking part in the Eucharist, they may call to mind the passion, resurrection and glorification of the Lord Jesus, and may thank God." And they add: "Hence the Lord's Day, is the original feast day and it should be proposed to the faithful and taught to them in such a way that it may become in fact a day of joy and freedom from work."
The Catechism of the Catholic Church states that "You shall attend Mass on Sundays and holy days of obligation and rest from servile labor." The obligation is binding every Sunday. It is a holy day of obligation, a day for you to grow in your faith, and you are required to attend to the extent that you are able to do so.
*SHOULD A CATHOLIC ATTEND SUNDAY SERVICE IN ANOTHER CHURCH*
Canon 1248 §1 of 1983 Code states: A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass.
Canon 1248 §2 states: If participation in the Eucharistic celebration becomes impossible because of the absence of a sacred minister or for another grave cause, it is strongly recommended that the faithful take part in a liturgy of the word if such a liturgy is celebrated in a parish church or other sacred place according to the prescripts of the diocesan bishop or that they devote themselves to prayer for a suitable time alone, as a family, or, as the occasion permits, in groups of families."
The Code of Canons of the Eastern Churches has a similar disposition, although organized in a different way so as to adapt to the particular situation of the Eastern Churches. Thus Canon 881.1 states: "The Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescripts of their own Church 'sui iuris,' in the celebration of the divine praises."
It must be noted that here there is no mention of attending "anywhere in a Catholic rite." This is probably because these Churches are very strongly bound to the participation in their own liturgical tradition.
However, Canon 883.1 does take into consideration the possibility of those who are far from home. To wit: "As regards feast days and days of penance, the Christian faithful who are outside the territorial boundaries of their own Church 'sui iuris' can adapt themselves fully to the norms in force where they are staying."
*In practice this means the following:*
A Latin Rite Catholic may fulfill the precept by attending any Catholic Mass from Saturday evening through all day Sunday. The Latin Catholic fulfills the Sunday precept even if the liturgy celebrated was not that of the corresponding Sunday, for example, if he attended a wedding, funeral or even an evening Saturday Mass in a religious community which habitually celebrated its daily Mass in the evening.
He or she may also attend any Eastern Catholic Divine Liturgy, making every effort to respect the traditions of each liturgical family regarding such things as posture, fasting and the reception of Communion.
The Eastern Catholic, within the territory of his own Church, should preferably always attend his own rite. Outside of this territory he should do all that is reasonable to attend his own rite. Otherwise, he should attend another Catholic celebration.
In places where several Catholic jurisdictions overlap, such as in some parts of India and the Middle East, Catholics occasionally attend one another's celebrations as a sign of harmony and the common faith.
There are one or two ancient but small liturgical families of which there is a Catholic and an Orthodox branch. In places outside of the traditional homeland where there is a sufficient number of faithful, but an acute shortage of priests, the Catholic Church has agreed to share priests with the Orthodox so as to assure the continued celebration of this liturgical tradition. In such cases both Catholics and Orthodox worship together.
Apart from the above conditions, a Catholic does not fulfill his Sunday Obligation attending an Orthodox celebration.
Should a Catholic be in a situation where there is no Catholic Mass available, the Sunday obligation ceases, since nobody is obliged to do the impossible. An example is this period of COVID’19. In areas where gathering is forbade, bishops dispensed their flock from Sunday Obligation.
As we have seen above in Canon 1248.2, the Church highly recommends some alternative form of sanctification of the feast such as a celebration of the Word. This, however, is a recommendation and not an obligation.
Should a Catholic find himself in a situation where there was no Catholic Mass but there was an Orthodox celebration, then the Catholic could attend this celebration as an alternative means of sanctifying the feast, although not in fulfillment of the Sunday precept.
If the laws of the Orthodox Church allow it, the Catholic could also receive Communion (Canon 844.2; Eastern Code 671.2).
A Catholic should always inquire beforehand if this possibility is available. If unable to ask because of language barriers, it is better to refrain rather than risk contravening the spiritual tradition of fellow Christians.
*Then, the next question: Due to location factor, as a Catholic, can I attend a Protestant Church to fulfill the obligation of worshipping on Sunday if there is no any Catholic Churches nearby? Can I receive Holy Communion in the Protestant Church since their theological view and belief on Communion is different from ours?*
A Catholic must pay due diligence to explore possibilities where he or she may attend mass. While there are still many locations in the world where Mass is hard to find, the importance is that we must try to locate it, or even consider travel for longer distance to attend it. Some less known options are:
Embassies and consulates of Catholic countries, like France, Italy, Spain, etc. They sometimes have Mass for the staff that is not publicized but may be accessible upon request.
Catholic Churches of the Eastern rites, like Byzantine, Melkite, Maronite, Syro-Malabar, etc.,
Orthodox Churches: their sacraments are valid so attending their Divine Liturgy as well as receiving their Communion when there is no access to a Catholic Church can fulfill the Sunday obligation; however, depending on the priest or bishop, they may deny you Communion.
*Attending a Protestant worship or fellowship, however, does not fulfill the Sunday obligation.* Since they do not have valid sacraments, Catholics are to refrain from their Communion. Catholics however are permitted to attend their gatherings and participate in their prayers.
*Since African region is controlled by the Spirit of COMMUNALISM, if you are invited to any function or ceremony in a non-Catholic Church, you have to attend Mass first, before going. If your parish will stay longer in Mass, look for a parish that has no program that day. Go to Mass first. Those non-Catholics, if you invite them to a ceremony in the Catholic Church, they will first attend their own service.*
© Rev Utazi Prince Marie Benignus SFDPM
Catholic Spirituality is growth in personal holiness. The Second Vatican Council makes a universal call to holiness. It is not only monks, nuns, and priests who are to be holy. All of us are, too. Through baptism, each of us has a priestly identity. We have died with Christ and risen with him, in everything we do we carry him with us: work, family, suffering, and friendships. When we come to Mass, we bring that whole experience with us and we essentially as a group place the outside world upon our altar and consecrate it through prayer. Our spirituality is individual but always, through love, looks to give itself away.
Spirituality is living the mystery of Christ, becoming like him, being filled with grace and the Holy Spirit. It is the science of applying the Gospel to Christian Life. A spiritual person will attempt to make every action and interior thought align with the Gospel. How can I be a Godly employee? How can I be a Father to my children in the same kind of way that God is a Father to me?
The basis, though, the common denominator is attending Mass, the Sacraments, Scripture, and faithfulness to the teachings of the Church. The Church shows us how to use right reason for a good life. Spirituality goes beyond natural life, though, and seeks God himself, it seeks holiness and the imitation of Christ. In the Mass, Our Lord gives himself directly to us. Through the sacraments, we receive the grace of the Holy Spirit. The Scriptures reveal to us the Living Word. Spirituality will start with these and continues them. Whatever devotions we may have, they do not obscure the Mass but lead us to it. Vatican II Council teaches that the Eucharist is the source and summit of our faith.
*ARE CATHOLICS SUPERIOR TO OTHER CHRISTIANS?*
It should be noted that every Christian is a Child of God. God created every human being in his image and likeness. John 1:12 tells us that those who receive Jesus Christ are given the power to be Children of God. This is where the Superiority lies. So any one, whether Catholic or not, who accepts Jesus Christ as his personal Lord and Saviour is Superior. Remember, there is only one body of Christ. Since the time of the apostles till 1054, there was only a CHURCH. By July 16 1054, Eastern Orthodox separated. In May 1552, Luther began his movement. From Luther, then other separation continued. It means that all these are Children of God. This is why the Vatican II Council calls for Ecumenism.
Then, if we are talking of religious body, an analysis can be presented. There is a COMPARATIVE RELIGIONS professor who teaches that all religions are human inventions based on interesting and unique historical circumstances and cultures. The theory is that religions developed from animism when cavemen grunted at the sun, moon and stars and made up stories about the people who lived there. Then they made up stories about gods, which became myths, and they started making sacrifices to the sky people and then they made more stories and eventually they added rules and so all the different religions just developed. Like most heresies, it is a half-truth, and like most half-truths, it is more believable than the full truth. The full truth is always incredible at first glance and yet completely credible on deeper examination.
Let us look at the full truth. Religions are not the same and they are not equal. Some religions are morally, theologically and philosophically superior to others. And Christianity is the best. And of the Christians, Catholicism is the best. In saying this I am not saying all other religions are rubbish and inferior. The Catholic Church teaches that all other religions have elements of goodness, truth and beauty, and we affirm the goodness in those religions. But we also affirm that Christianity is best, and Catholicism is the best. We do so for one simple reason.
Christianity is a superior religion because of the crucifixion of Jesus Christ. Christianity is the only religion that does not ignore or avoid the issue of suffering. Indeed, terrible suffering is at the very heart of our religion. Our central icon is a crucifix. Our central act of worship is a commemoration and re-presentation of the execution of an innocent victim.
Other religions avoid the issue of suffering. Buddhism and Hinduism teach that suffering is part of the karmic cycle and the way to avoid suffering is to rise above it through detachment from the material world. Epicureanism avoids the issue by teaching one to “eat, drink and be merry for tomorrow you die.” While Stoicism teaches that one must accept suffering, if possible, with dignity, do one’s duty and pass on. Islam teaches that suffering is God’s arbitrary choice, and don’t ask questions. Primitive religions have no problem with suffering because they do not have a God who is good. Suffering for them is simply part of the cosmos, and fatalism is their creed. Judaism comes closest to Christianity in that the Jews accept suffering as an inexplicable part of being the chosen people of God.
In Christianity, we preach Christ, and him crucified. Christianity is the one religion that plunges into the depth of the suffering, wrestles with the darkness and comes out the other side, bloodied but triumphant. In Catholicism, we reflect on this suffering everyday and draw the blessing, and the good and moral lesson of it.
*THE OBLIGATION TO ATTEND MASS ON SUNDAYS*
The moral obligation to participate in the Eucharistic sacrifice on Sundays dates from the very beginning of Christianity, although it did not become a definite law of the Church until the fourth century. The obligation to attend Sunday Mass exists. It is a commandment of the Church which binds under the penalty of grave sin. It exists for a specific reason and should be known and loved, so that the soul feels a need to fulfill it. The fact that it is a law helps to create a religious consciousness of this need, which, in turn, makes it easier to fulfill the obligation.
The Second Vatican Council reminds us that "apostolic tradition of the Church is, from the very day of the resurrection of Christ, to celebrate the Pasch every eight days, on the day which is called the day of the Lord" ("Sacrosanctum Concilium", 106 cf. Acts 16:1-2; 20:7-8). Modern scientific investigation also proves that this custom is from the time of the apostles.
In Didache, 14, I, the Sunday celebration seems obligatory: "On Sundays, get together and break the bread and give thanks, confessing your sins in order that your sacrifice may be pure." This testimony pertains to the second half of the first century. In the second century, St. Justin, writing to a pagan, gives us a striking description of Holy Mass being celebrated every Sunday, referred to by him as "dies solis"; and he goes on to explain that those who live in towns and villages attend this sacred assembly ("Apologia" I, 67). During the same period we have Dionisius of Corinth speaking of the first day of the week as a "holy day" ("PG", 20, 388). From here on we can find numerous descriptions of the Sunday Eucharistic celebration and also of the Christians' obligation of participating in the same.
In number 106 of the constitution "Sacrosanctum Concilium" Sunday has been underlined as a day in which the faithful gather "so that by hearing the Word of God, and taking part in the Eucharist, they may call to mind the passion, resurrection and glorification of the Lord Jesus, and may thank God." And they add: "Hence the Lord's Day, is the original feast day and it should be proposed to the faithful and taught to them in such a way that it may become in fact a day of joy and freedom from work."
The Catechism of the Catholic Church states that "You shall attend Mass on Sundays and holy days of obligation and rest from servile labor." The obligation is binding every Sunday. It is a holy day of obligation, a day for you to grow in your faith, and you are required to attend to the extent that you are able to do so.
*SHOULD A CATHOLIC ATTEND SUNDAY SERVICE IN ANOTHER CHURCH*
Canon 1248 §1 of 1983 Code states: A person who assists at a Mass celebrated anywhere in a Catholic rite either on the feast day itself or in the evening of the preceding day satisfies the obligation of participating in the Mass.
Canon 1248 §2 states: If participation in the Eucharistic celebration becomes impossible because of the absence of a sacred minister or for another grave cause, it is strongly recommended that the faithful take part in a liturgy of the word if such a liturgy is celebrated in a parish church or other sacred place according to the prescripts of the diocesan bishop or that they devote themselves to prayer for a suitable time alone, as a family, or, as the occasion permits, in groups of families."
The Code of Canons of the Eastern Churches has a similar disposition, although organized in a different way so as to adapt to the particular situation of the Eastern Churches. Thus Canon 881.1 states: "The Christian faithful are bound by the obligation to participate on Sundays and feast days in the Divine Liturgy, or according to the prescripts of their own Church 'sui iuris,' in the celebration of the divine praises."
It must be noted that here there is no mention of attending "anywhere in a Catholic rite." This is probably because these Churches are very strongly bound to the participation in their own liturgical tradition.
However, Canon 883.1 does take into consideration the possibility of those who are far from home. To wit: "As regards feast days and days of penance, the Christian faithful who are outside the territorial boundaries of their own Church 'sui iuris' can adapt themselves fully to the norms in force where they are staying."
*In practice this means the following:*
A Latin Rite Catholic may fulfill the precept by attending any Catholic Mass from Saturday evening through all day Sunday. The Latin Catholic fulfills the Sunday precept even if the liturgy celebrated was not that of the corresponding Sunday, for example, if he attended a wedding, funeral or even an evening Saturday Mass in a religious community which habitually celebrated its daily Mass in the evening.
He or she may also attend any Eastern Catholic Divine Liturgy, making every effort to respect the traditions of each liturgical family regarding such things as posture, fasting and the reception of Communion.
The Eastern Catholic, within the territory of his own Church, should preferably always attend his own rite. Outside of this territory he should do all that is reasonable to attend his own rite. Otherwise, he should attend another Catholic celebration.
In places where several Catholic jurisdictions overlap, such as in some parts of India and the Middle East, Catholics occasionally attend one another's celebrations as a sign of harmony and the common faith.
There are one or two ancient but small liturgical families of which there is a Catholic and an Orthodox branch. In places outside of the traditional homeland where there is a sufficient number of faithful, but an acute shortage of priests, the Catholic Church has agreed to share priests with the Orthodox so as to assure the continued celebration of this liturgical tradition. In such cases both Catholics and Orthodox worship together.
Apart from the above conditions, a Catholic does not fulfill his Sunday Obligation attending an Orthodox celebration.
Should a Catholic be in a situation where there is no Catholic Mass available, the Sunday obligation ceases, since nobody is obliged to do the impossible. An example is this period of COVID’19. In areas where gathering is forbade, bishops dispensed their flock from Sunday Obligation.
As we have seen above in Canon 1248.2, the Church highly recommends some alternative form of sanctification of the feast such as a celebration of the Word. This, however, is a recommendation and not an obligation.
Should a Catholic find himself in a situation where there was no Catholic Mass but there was an Orthodox celebration, then the Catholic could attend this celebration as an alternative means of sanctifying the feast, although not in fulfillment of the Sunday precept.
If the laws of the Orthodox Church allow it, the Catholic could also receive Communion (Canon 844.2; Eastern Code 671.2).
A Catholic should always inquire beforehand if this possibility is available. If unable to ask because of language barriers, it is better to refrain rather than risk contravening the spiritual tradition of fellow Christians.
*Then, the next question: Due to location factor, as a Catholic, can I attend a Protestant Church to fulfill the obligation of worshipping on Sunday if there is no any Catholic Churches nearby? Can I receive Holy Communion in the Protestant Church since their theological view and belief on Communion is different from ours?*
A Catholic must pay due diligence to explore possibilities where he or she may attend mass. While there are still many locations in the world where Mass is hard to find, the importance is that we must try to locate it, or even consider travel for longer distance to attend it. Some less known options are:
Embassies and consulates of Catholic countries, like France, Italy, Spain, etc. They sometimes have Mass for the staff that is not publicized but may be accessible upon request.
Catholic Churches of the Eastern rites, like Byzantine, Melkite, Maronite, Syro-Malabar, etc.,
Orthodox Churches: their sacraments are valid so attending their Divine Liturgy as well as receiving their Communion when there is no access to a Catholic Church can fulfill the Sunday obligation; however, depending on the priest or bishop, they may deny you Communion.
*Attending a Protestant worship or fellowship, however, does not fulfill the Sunday obligation.* Since they do not have valid sacraments, Catholics are to refrain from their Communion. Catholics however are permitted to attend their gatherings and participate in their prayers.
*Since African region is controlled by the Spirit of COMMUNALISM, if you are invited to any function or ceremony in a non-Catholic Church, you have to attend Mass first, before going. If your parish will stay longer in Mass, look for a parish that has no program that day. Go to Mass first. Those non-Catholics, if you invite them to a ceremony in the Catholic Church, they will first attend their own service.*
© Rev Utazi Prince Marie Benignus SFDPM
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