By Abbot Marcel Rooney, OSB
This is the last article in the Abbot’s special Year of Faith series on the seven sacraments.
The Catechism of the Catholic Church notes: “Sacred Scripture begins with the creation of man and woman in the image and likeness of God and concludes with the vision of the ‘wedding-feast of the Lamb’” (CCC 1602; Rev 19:7, 9; Gen 1:26-27).
No wonder that the Church’s theology of the Sacrament of Matrimony is deeply rooted in sacred Scripture.
By Abbot Marcel Rooney, OSB
This is the second installment in a two-part series on the Sacrament of Holy Orders.
From the outset, the Rite of Ordination of a Priest places this sacrament in the context of Jesus, our great High Priest, choosing “certain disciples to carry out publically in His Name, and on behalf of mankind, a priestly office in the Church.”
As such, priests are called to be co-workers with the order of bishops.
By Abbot Marcel Rooney, OSB
In the writings of the New Testament, Jesus Christ is the only priest, the sole mediator between God and humanity. This privilege comes from God’s special designation of Him at His baptism, as well as His redeeming work by the Paschal Mystery — His death, resurrection, and ascension.
By Abbot Marcel Rooney, OSB
The Church’s teaching on the Sacrament of Anointing of the Sick is deeply rooted in the teaching of sacred Scripture.
By Abbot Marcel Rooney, OSB
We have seen, in the first article about this sacrament, that three things are necessary for its valid celebration: contrition for the sins one has committed; confession to a priest of all serious sins; and satisfaction of the penance which is asked of the penitent.
By Abbot Marcel Rooney, OSB
This is the first in a series of articles examining the theology and spirituality of the Sacrament of Penance/Reconciliation.
The Gospels bring out clearly that Jesus wanted to give authority regarding sin to His Church.
One example will suffice — John 20:21-23: “He breathed on them, and said to them, Receive the Holy Spirit. If you forgive the sins of any, they are forgiven. If you retain the sins of any, they are retained.”
By Abbot Marcel Rooney, OSB
This is the third in a series of articles examining the theology and spirituality of the Sacrament of the Eucharist.
In the previous two articles on the theology and spirituality of the Holy Eucharist, there were outlined a number of important points about the faith of the Church in this central sacrament.
In a very telling way, almost all these points are expressed in the Prayer texts of Holy Mass for the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi), which we have just celebrated on Sunday, June 3.
The Collect/Opening Prayer of Holy Mass on the solemnity, for example, speaks of the Sacrament of the Holy Eucharist as the memorial of Christ’s Passion — as does the Preface.
By Abbot Marcel Rooney, OSB
We have seen in a previous reflection that the first thing the Holy Eucharist does is proclaim God’s great love for us, above all through the Paschal Mystery of Jesus (i.e., His Death, Resurrection, and Ascension) which is the means of our eternal salvation.
In the light of that great divine love coming to us, through sacramental signs, we need to respond in faith and in love.
By Abbot Marcel Rooney, OSB
As we begin this reflection on the theology and spirituality in the Holy Eucharist, it would be well to think first about the meaning of the word “Eucharist” itself. It comes from the Greek, and has two main parts: “Eu” and “charis.”
“Eu” means “good.” The basic meaning of “charis” is “gift.” Putting them together, we have “a good gift.” The “good gift” referred to is what God has done for His chosen and beloved People. He has, first of all, created us and given us life.
With his calling for a Year of Faith, Pope Benedict XVI issued a direct challenge to each of us stating, “To rediscover the content of the faith that is professed, celebrated, lived, and prayed, and to reflect on the act of faith, is a task that every believer must make his own, especially in the course of this Year.”
What exactly is “the content of the faith,” where does it come from, and how does it relate to the “act of faith”?
