LITANY OF THE PASSION OF THE LORD JESUS CHRIST

PRAYER

LITANY OF
THE PASSION OF THE LORD JESUS CHRIST

Lord, have mercy on us.

Christ, have mercy on us.

Lord, have mercy on us. Christ, hear us.

Christ, graciously hear us.

God the Father of Heaven,

Have mercy on us.

God the Son, Redeemer of the world,

Have mercy on us.

God the Holy Spirit,

Have mercy on us.

Holy Trinity, One, God,

Have mercy on us.

Jesus, the Eternal Wisdom, have mercy on us.

Jesus, sold for thirty pieces of silver, have mercy on us.

Jesus, prostrate on the ground in prayer, have mercy on us.

Jesus, strengthened by an angel, have mercy on us.

Jesus, in Thine agony bathed in a blood sweat, have mercy on us.

Jesus, betrayed by Judas with a kiss, have mercy on us.

Jesus, bound by the soldiers in heavy restrictive chains, have mercy on us.

Jesus forsaken by Thy disciples, have mercy on us.

Jesus, brought before Annas and Caiphas, have mercy on us.

Jesus, struck many times in the face by evil men, have mercy on us.

Jesus, accused by false witnesses, have mercy on us.

Jesus, declared guilty of death, have mercy on us.

Jesus, spat upon hundreds of times, have mercy on us.

Jesus, blindfolded, have mercy on us.

Jesus, smitten on the cheek, hundreds of times, have mercy on us.

Jesus, thrice denied by Peter, have mercy on us.

Jesus, despised and mocked by Herod, have mercy on us.

Jesus, clothed in a filthy garment, have mercy on us.

Jesus, rejected for Barabbas, have mercy on us.

Jesus, whose flesh was torn to the bone with hideous scourges,
by demonically possessed men, have mercy on us.

Jesus, bruised for sins, have mercy on us.

Jesus, esteemed a leper, have mercy on us.

Jesus, mocked and covered with a purple robe, have mercy on us.

Jesus, crowned with long, deadly thorns, have mercy on us.

Jesus, repeatedly struck by blows and kicks over Thy entire Body, have mercy on us.

Jesus, demanded for crucifixion by the Jews, have mercy on us.

Jesus, condemned to an ignominious death, have mercy on us.

Jesus, given up to the will of Thine enemies, have mercy on us.

Jesus, loaded with the heavy weight of the Cross, have mercy on us.

Jesus, falling many times while carrying the cross, have mercy on us.

Jesus, spat upon hundreds of times while carrying the cross, have mercy on us.

Jesus, led like a sheep to the slaughter, have mercy on us.

Jesus, barbarously stripped of Thy clothes causing Thy wounds to reopen, have mercy on us.

Jesus, fastened by long blunt nails to the cross, have mercy on us.

Jesus, reviled by the malefactors, have mercy on us.

Jesus, promising Paradise to the penitent thief, have mercy on us.

Jesus, commending St. John to Thy Mother as her son, have mercy on us.

Jesus, declaring Thyself forsaken by Thy Father, have mercy on us.

Jesus, struggling for every breath on the cross, have mercy on us.

Jesus, in Thy thirst given gall and vinegar to drink, have mercy on us.

Jesus, testifying that all things written concerning Thee were accomplished, have mercy on us.

Jesus, the God Man, dying to save the whole world, have mercy on us.

Jesus, commending Thy spirit into the hands of Thy Father, have mercy on us.

Jesus, obedient even to the death of the cross, have mercy on us.

Jesus, pierced with a lance, have mercy on us.

Jesus, made a propitiation for us, have mercy on us.

Jesus, taken down from the cross, have mercy on us.

Jesus, laid in the sepulcher, have mercy on us.

Jesus, rising gloriously from the dead, have mercy on us.

Jesus, ascending into Heaven, have mercy on us.

Jesus, our Advocate with the Father, have mercy on us.

Jesus, sending down on Thy disciples the Holy Spirit, the Paraclete, have mercy on us.

Jesus, exalting Thy Mother above the choirs of angels, have mercy on us.

Jesus, Who shall come to judge the living and the dead, have mercy on us.

Be merciful, spare us, O Lord.

Be merciful, graciously hear us, O Lord.

From all evil, Lord Jesus, deliver us.

From all sin, Lord Jesus, deliver us.

From anger, hatred, and every evil will, Lord Jesus, deliver us.

From war, famine, and pestilence, Lord Jesus, deliver us.

From all dangers of mind and body, Lord Jesus, deliver us.

From everlasting death, Lord Jesus, deliver us.

Through Thy most pure Conception, Lord Jesus, deliver us.

Through Thy miraculous Nativity, Lord Jesus, deliver us.

Through Thy humble Circumcision, Lord Jesus, deliver us.

Through Thy baptism and holy fasting, Lord Jesus, deliver us.

Through Thy labors and watchings, Lord Jesus, deliver us.

Through Thy cruel scourging and crowning, Lord Jesus, deliver us.

Through Thy thirst, and tears, and nakedness, Lord Jesus, deliver us.

Through Thy precious death and Cross, Lord Jesus, deliver us.

Through Thy glorious Resurrection and Ascension, Lord Jesus, deliver us.

Through Thy sending forth the Holy Spirit, the Paraclete, Lord Jesus, deliver us.

In the Day of Judgment, Lord Jesus, deliver us.

We sinners beseech Thee, hear us.

That Thou wilt spare us, we beseech Thee, hear us.

That Thou wilt pardon us, we beseech Thee, hear us.

That Thou wilt bring us to true penance, we beseech Thee, hear us.

That Thou wilt mercifully pour into our hearts,

the grace of the Holy Spirit, we beseech Thee, hear us.

That Thou wilt defend and propagate Thy holy Church, we beseech Thee, hear us.

That Thou wilt preserve and increase,

all societies assembled in Thy Holy Name, we beseech Thee, hear us.

That Thou wilt bestow upon us true peace, we beseech Thee, hear us.

That Thou wilt give us perseverance

in grace and in Thy holy service, we beseech Thee, hear us.

That Thou wilt deliver us from unclean thoughts,

from the temptations of the devil,

and from everlasting damnation, we beseech Thee, hear us.

That Thou wilt unite us to the company of Thy saints, we beseech Thee, hear us.

That Thou wilt graciously hear us, we beseech Thee, hear us.

Lamb of God, Who takest away the sins of the world,

Spare us, O Lord.

Lamb of God, Who takest away the sins of the world,

Graciously hear us, O Lord.

Lamb of God, Who takest away the sins of the world,

Have mercy on us.

V. Christ, hear us.

R. Christ, graciously hear us.

V. We adore Thee, O Christ, and we bless Thee,

R. Because by Thy Holy Cross Thou hast redeemed the world.

Let Us Pray

Almighty and eternal God, Who didst appoint Thine only-begotten Son the Saviour of the world and willed to be appeased by His blood, grant that we may so venerate this Price of our Salvation, and by its might be so defended upon earth from the evils of this present life, that in Heaven we may rejoice in its everlasting fruit. Through Christ Our Lord Who lives and reigns with Thee in the unity of the Holy Spirit, world without end. R. Amen!

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How would be I?

Being Merciful with Ourselves

We need silence in our lives. We even desire it. But when we enter into silence we encounter a lot of inner noises, often so disturbing that a busy and distracting life seems preferable to a time of silence. Two disturbing "noises" present themselves quickly in our silence: the noise of lust and the noise of anger. Lust reveals our many unsatisfied needs, anger or many unresolved relationships. But lust and anger are very hard to face.

What are we to do? Jesus says, "Go and learn the meaning of the words: Mercy is what pleases me, not sacrifice" (Matthew 9:13). Sacrifice here means "offering up," "cutting out," "burning away," or "killing." We shouldn't do that with our lust and anger. It simply won't work. But we can be merciful toward our own noisy selves and turn these enemies into friends.

Befriending Our Inner Enemies

How do we befriend our inner enemies lust and anger? By listening to what they are saying. They say, "I have some unfulfilled needs" and "Who really loves me?" Instead of pushing our lust and anger away as unwelcome guests, we can recognize that our anxious, driven hearts need some healing. Our restlessness calls us to look for the true inner rest where lust and anger can be converted into a deeper way of loving.

There is a lot of unruly energy in lust and anger! When that energy can be directed toward loving well, we can transform not only ourselves but even those who might otherwise become the victims of our anger and lust. This takes patience, but it is possible.

Becoming Kind

Kindness is a beautiful human attribute. When we say, "She is a kind person" or "He surely was kind to me," we express a very warm feeling. In our competitive and often violent world, kindness is not the most frequent response. But when we encounter it we know that we are blessed. Is it possible to grow in kindness, to become a kind person? Yes, but it requires discipline. To be kind means to treat another person as your "kin," your intimate relative. We say, "We are kin" or "He is next of kin." To be kind is to reach out to someone as being of "kindred" spirit.

Here is the great challenge: All people, whatever their color, religion, or sex, belong to humankind and are called to be kind to one another, treating one another as brothers and sisters. There is hardly a day in our lives in which we are not called to this.

Returning to God's Ever-Present Love

We often confuse unconditional love with unconditional approval. God loves us without conditions but does not approve of every human behavior. God doesn't approve of betrayal, violence, hatred, suspicion, and all other expressions of evil, because they all contradict the love God wants to instill in the human heart. Evil is the absence of God's love. Evil does not belong to God.

God's unconditional love means that God continues to love us even when we say or think evil things. God continues to wait for us as a loving parent waits for the return of a lost child. It is important for us to hold on to the truth that God never gives up loving us even when God is saddened by what we do. That truth will help us to return to God's ever-present love.

Care, the Source of All Cure

Care is something other than cure. Cure means "change." A doctor, a lawyer, a minister, a social worker-they all want to use their professional skills to bring about changes in people's lives. They get paid for whatever kind of cure they can bring about. But cure, desirable as it may be, can easily become violent, manipulative, and even destructive if it does not grow out of care. Care is being with, crying out with, suffering with, feeling with. Care is compassion. It is claiming the truth that the other person is my brother or sister, human, mortal, vulnerable, like I am.

When care is our first concern, cure can be received as a gift. Often we are not able to cure, but we are always able to care. To care is to be human.

Giving and Receiving Consolation

Consolation is a beautiful word. It means "to be" (con-) "with the lonely one" (solus). To offer consolation is one of the most important ways to care. Life is so full of pain, sadness, and loneliness that we often wonder what we can do to alleviate the immense suffering we see. We can and must offer consolation. We can and must console the mother who lost her child, the young person with AIDS, the family whose house burned down, the soldier who was wounded, the teenager who contemplates suicide, the old man who wonders why he should stay alive.

To console does not mean to take away the pain but rather to be there and say, "You are not alone, I am with you. Together we can carry the burden. Don't be afraid. I am here." That is consolation. We all need to give it as well as to receive it.

Dying Well

We will all die one day. That is one of the few things we can be sure of. But will we die well? That is less certain. Dying well means dying for others, making our lives fruitful for those we leave behind. The big question, therefore, is not "What can I still do in the years I have left to live?" but "How can I prepare myself for my death so that my life can continue to bear fruit in the generations that will follow me?"

Jesus died well because through dying he sent his Spirit of Love to his friends, who with that Holy Spirit could live better lives. Can we also send the Spirit of Love to our friends when we leave them? Or are we too worried about what we can still do? Dying can become our greatest gift if we prepare ourselves to die well.

Catholic Facts and General Knowledge

Catholic Belief

To gain the happiness of heaven we must know, love, and serve God in this world. Man must know, love and serve God in a supernatural manner in order to gain happiness of heaven. Man is raised to the supernatural order only by grace, a free gift of God.
We learn to know, love, and serve God from Jesus Christ, the Son of God, who teaches us through the Catholic Church.
In order to be saved, all persons who have attained the use of reason must believe explicitly that God exist and that he rewards the good and punishes the wicked; in practice they must also believe in the mysteries of the Blessed Trinity and the Incarnation.
By the Blessed Trinity we mean one and the same God in three divine persons, the Father, the Son, and the Holy Ghost.
By the Incarnation is meant that the Son of God, retaining His divine nature, took to Himself a human nature, that is, a body and soul like ours.
The Church is the congregation of all baptized persons united in the same true faith, the same sacrifice, and the same sacraments, under the authority of the Sovereign Pontiff and the bishops in communion with him.
We find the chief truths taught by Jesus Christ through the Catholic Church in the Apostles' Creed.

The Commandments

Besides believing what God has revealed, we must keep His law.

The Two Great Commandments

that contain the whole law of God are:

You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole mind, and with your whole strength; you shall love your neighbor as yourself.

To love God, our neighbor, and ourselves, we must keep the commandments of God and of the Church, and perform the spiritual and corporal works of mercy.

The Ten Commandments of God

I am the Lord your God; you shall not have strange gods before me.
You shall not take the name of the Lord your God in vain.
Remember to keep holy the Lord's day
Honor your father and your mother.
You shall not kill.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor's wife.
You shall not covet you neighbor's goods.

The Chief Commandments or Laws, of the Church

To assist at Mass on all Sundays and holy days of obligation.
To fast and abstain on the days appointed.
To confess our sins at least once a year.
To receive Holy Communion during the Easter time.
To contribute to the support of the Church.
To observe the laws of the Church concerning marriage.

Becoming a Catholic

Interested In Learning More About The Catholic Church?

Welcome! This page explains the process by which one can - through their local Catholic church - learn more about the faith. We hope this information is helpful to you!

The process by which adults come into the Church has come to be known as "the RCIA", which is short for "The Rite of Christian Initiation of Adults."

Who is the process for?

The unbaptized. The primary focus of the Rite of Christian Initiation of Adults is on those who are not already Christian and have not been catechized.
Baptized but uncatechized. Those who have been baptized either as Roman Catholics or as members of another Christian community but did not receive further catechetical formation or instruction. These typically have also not celebrated confirmation nor Eucharist.
Those seeking full Catholic Communion. These are baptized, practicing Christians from other denominations who seek entry into the Catholic Church.

In the case of children who have reached the age of reason, the proper pastor should be consulted for information about Baptism and the other Sacraments of Initiation.

The Rite of Christian Initiation of Adults is not for adult candidates for confirmation who have already received their First Eucharist in the Catholic Church. They should have their own formation process and be confirmed at a celebration other than the Easter Vigil.

What does the process look like?

The Rite of Christian Initiation is based on the principle that the process of conversion proceeds gradually, in stages. Progress from one stage to the next is marked by a liturgical celebration in the midst of the parish community. The experience and needs of those in each category described above differ, and so the length of time may vary for each person. Nevertheless, there are certain similarities among all the groups and the process they will experience, and these can be listed as follows:

Precatechumenate

The first stage is called the period of inquiry (or the precatechumenate). This is when the individual first expresses an interest in becoming a Christian or a Catholic, and begins to explore, with the help of the parish community, what his or her relationship with Christ might be and how that might be enriched and deepened by joining this Christian community. There is no liturgical rite to mark the beginning of this stage. This period of inquiry may last several months or several years and ends either when the inquirer decides against continuing in this direction or when the inquirer feels ready to move on and the community is prepared to welcome him or her.

Catechumenate

The second stage is called the catechumenate and, for the unbaptized listed above, who are now called catechumens, should last no less than one full year. For the baptized but uncatechized the period should be a similar length. For the candidates for full communion, this stage could well be much shorter. The Rite of Acceptance into the Order of Catechumens and the Rite of Welcoming mark the beginning of this stage. Catechesis for this period is rooted in the Lectionary and the Word as it is proclaimed in the midst of the community. This is also a time for the catechumen or candidate to learn how to live as a Catholic Christian. This period ends when the catechumens and candidates express their desire to receive the sacraments of initiation and the community acknowledges their readiness.

Purification and Enlightenment

The third stage is the period of purification and enlightenment and coincides with Lent. During this time the elect (formerly the catechumens) and the candidates enter into a period of intense preparation and prayer which includes the three public celebrations of the scrutinies and is marked by the presentations of the Creed and the Lord's Prayer. The Rite of Election and the Call to Continuing Conversion are celebrated at the beginning of this stage. This period ends with the celebration of baptism, confirmation, and Eucharist at the Easter Vigil. (Note: only the elect are baptized. All the groups are confirmed and welcomed to the table.)

Mystagogy

The fourth stage is the period of post baptismal catechesis or mystagogy. At this time, the newly initiated explore their experience of being fully initiated through participation with all the faithful at Sunday Eucharist and through appropriate catechesis. The period formally lasts through the Easter season and may be marked by a parish celebration on or near Pentecost. On a more informal level, mystagogy is a lifelong process, one that all Christians are engaged in, as we all work to deepen our sense of what it means to live the Christian life.

It is important to note that those who fall into the third category above (candidates for full communion) do not always need to take part in the full process. Especially if they have been actively living the Christian life in another denomination, they are likely in need of very little catechesis and may be welcomed into the Church on any Sunday after a short period of preparation. According to the National Statutes for the Catechumenate, "Those baptized persons who have lived as Christians and need only instruction in the Catholic tradition and a degree of probation within the Catholic community should not be asked to undergo a full program parallel to the catechumenate."

I'm interested. What should my first step be?

Contact your nearest Catholic parish . Your Catholic priest can discuss with you the specifics of the initiation process at your local parish. Know that the prayers of a 65 million Catholics in the United States and the 1.2 Billion Catholics around the world are with you as you complete your journey. Best wishes!

Sin

The Seven Deadly Sins

We should not be satisfied merely to keep the commandments of God, but should always be ready to do good deeds, even when they are not commanded. The commandments of God state the minimum requirements for salvation. They should be kept not merely according to the letter, but also according to the spirit, which obliges us to strive for greater perfection.

Actual sin is any willful thought, desire, word, action or ommission forbidden by the law of God.

PRIDE: Unrestrained appreciation of our own worth.
GREED: Immoderate desire for earthly goods.
LUST: Hankering for impure pleasures.
ANGER: Inordinate desire for revenge.
GLUTTONY: Unrestrained use of food and drink.
ENVY: Sorrow over another's good fortune.
SLOTH: Laxity in keeping the Faith and the practice of virtue, due to the effort involved.

THE FOUR SINS CRYING TO HEAVEN FOR VENGEANCE

Willful murder (including abortion)
The sin of Sodom.
Oppression of the poor.
Defrauding laborers of their wages.

THE SIX SINS AGAINST THE HOLY SPIRIT

Presumption of God's mercy.
Despair.
Impugning the known truth.
Envy at another's spiritual good.
Obstinacy in sin.
Final impenitence.

NINE WAYS OF BEING ACCESSORY TO ANOTHER'S SIN

By counsel.
By command.
By consent.
By provocation.
By praise or flattery.
By concealment.
By partaking.
By silence.
By defense of the ill done

A Guide for Confession

The basic requirement for a good confession is to have the intention of returning to God like the "prodigal son" and to acknowledge our sins with true sorrow before the priest.

Sin in my Life

Modern society has lost a sense of sin. As a Catholic follower of Christ, I must make an effort to recognize sin in my daily actions, words and omissions.

The Gospels show how important is the forgiveness of our sins. Lives of saints prove that the person who grows in holiness has a stronger sense of sin, sorrow for sins, and a need for the Sacrament of Penance or Confession.

The Differences in Sins

As a result of Original Sin, human nature is weakened. Baptism, by imparting the life of Christ's grace, takes away Original Sin, and turns us back toward God. The consequences of this weakness and the inclination to evil persist, and we often commit personal or actual sin.

Actual sin is sin which people commit. There are two kinds of actual sin, mortal and venial.

Mortal sin is a deadly offense against God, so horrible that it destroys the life of grace in the soul. Three simultaneous conditions must be fulfilled for a mortal sin: 1) the act must be something very serious; 2) the person must have sufficient understanding of what is being done; 3) the person must have sufficient freedom of the will.

Remember

If you need help–especially if you have been away for some time–simply ask the priest and he will help you by "walking" you through the steps to make a good confession.

Before Confession

Be truly sorry for your sins. The essential act of Penance, on the part of the penitent, is contrition, a clear and decisive rejection of the sin committed, together with a resolution not to commit it again, out of the love one has for God and which is reborn with repentance. The resolution to avoid committing these sins in the future (amendment) is a sure sign that your sorrow is genuine and authentic. This does not mean that a promise never to fall again into sin is necessary. A resolution to try to avoid the near occasions of sin suffices for true repentance. God's grace in cooperation with the intention to rectify your life will give you the strength to resist and overcome temptation in the future.

Examination of Conscience

Before going to Confession you should make a review of mortal and venial sins since your last sacramental confession, and should express sorrow for sins, hatred for sins and a firm resolution not to sin again.

A helpful pattern for examination of conscience is to review the Commandments of God and the Precepts of the Church:

Have God and the pursuit of sanctity in Christ been the goal of my life? Have I denied my faith? Have I placed my trust in false teachings or substitutes for God? Did I despair of God's mercy?
Have I avoided the profane use of God's name in my speech? Have I broken a solemn vow or promise?
Have I honored every Sunday by avoiding unnecessary work, celebrating the Mass (also holydays)? Was I inattentive at, or unnecessarily late for Mass, or did I leave early? Have I neglected prayer for a long time?
Have I shown Christlike respect to parents, spouse, and family members, legitimate authorities? Have I been attentive to the religious education and formation of my children?
Have I cared for the bodily health and safety of myself and all others? Did I abuse drugs or alcohol? Have I supported in any way abortion, "mercy killing," or suicide?
Was I impatient, angry, envious, proud, jealous, revengeful, lazy? Have I forgiven others?
Have I been just in my responsibilities to employer and employees? Have I discriminated against others because of race or other reasons?
Have I been chaste in thought and word? Have I used sex only within marriage and while open to procreating life? Have I given myself sexual gratification? Did I deliberately look at impure TV, pictures, reading?
Have I stolen anything from another, from my employer, from government? If so, am I ready to repay it? Did I fulfill my contracts? Did I rashly gamble, depriving my family of necessities?
Have I spoken ill of any other person? Have I always told the truth? Have I kept secrets and confidences?
Have I permitted sexual thoughts about someone to whom I am not married?
Have I desired what belongs to other people? Have I wished ill on another?
Have I been faithful to sacramental living (Holy Communion and Penance)?
Have I helped make my parish community stronger and holier? Have I contributed to the support of the Church?
Have I done penance by abstaining and fasting on obligatory days? Have I fasted before receiving communion?
Have I been mindful of the poor? Do I accept God's will for me?

During Confession

After examining your conscience and telling God of your sorrow, go into the confessional. You may kneel at the screen or sit to talk face-to-face with the priest.

Begin your confession with the sign of the cross, "In the name of the Father, and of the Son, and of the Holy Spirit. My last confession was _________ weeks (months, years) ago."

The priest may read a passage from holy Scripture.

Say the sins that you remember. Start with the one(s) that is most difficult to say. (In order to make a good confession the faithful must confess all mortal sins, according to kind and number.) After confessing all the sins you remember since your last good confession, you may conclude by saying, "I am sorry for these and all the sins of my past life."

Listen to the words of the priest. He will assign you some penance. Doing the penance will diminish the temporal punishment due to sins already forgiven. When invited, express some prayer of sorrow or Act of Contrition such as:

An Act of Contrition

O my God, I am heartily sorry for having offended you and I detest all my sins, because I dread the loss of heaven and the pains of hell. But most of all because I have offended you, my God, who are all good and deserving of all my love. I firmly resolve with the help of your grace, to confess my sins, to do penance and to amend my life. Amen.

At the End of Confession

Listen to the words of absolution, the sacramental forgiveness of the Church through the ordained priest.

As you listen to the words of forgiveness you may make the sign of the cross with the priest. If he closes by saying, "Give thanks to the Lord for He is good," answer, "For His mercy endures forever."

After Confession

Give thanks to God for forgiving you again. If you recall some serious sin you forgot to tell, rest assured that it has been forgiven with the others, but be sure to confess it in your next Confession.

Do your assigned Penance.

Resolve to return to the Sacrament of Reconciliation often. We Catholics are fortunate to have the Sacrament of Reconciliation. It is the ordinary way for us to have our sins forgiven. This sacrament is a powerful help to get rid of our weaknesses, grow in holiness, and lead a balanced and virtuous life.

Explanation of the Mass

Introductory Rites

The section of the Mass preceding the Liturgy of the Word that confers a quality of preparation and introduction on the Eucharistic Sacrifice. The intent is that the assembled group unite as a community properly prepared to hear God's Word and celebrate the Eucharist. Includes the following:

Entrance Antiphon Greeting Penitential Rite (Rite of Blessing & Sprinkling) Kyrie (Lord, Have Mercy) Gloria (Glory to God) Opening Prayer

Liturgy of the Word

Liturgy of the Word - The major part of the Mass between the Opening Prayer and the preparation of the Gifts during which the Word of God is proclaimed, responded to, authoritatively explained, accepted and held fast, and appealed to. Includes the following:

First Reading Responsorial Psalm Second Reading Gospel Acclamation (Alleluia) Gospel Reading Homily Silence Profession of Faith (Nicene Creed) or (Apostles' Creed - Children Only) General Intercessions (Prayer of the Faithful) Church Public Authorities Salvation of the World (Oppressed) Local Community

Liturgy of the Eucharist

The major part of the Mass after the Liturgy of the Word and ending before the Concluding Rite. This part corresponds to the words and actions of Christ at the Last Supper. Christ took bread and the cup, gave thanks, broke, and gave them to His disciples saying: "Take and eat; this is My Body. Take and drink; This is the cup of My Blood. Do this in memory of Me."

Preparation of the Gifts (Presentation) - The priest prepares the altar and the gifts, prays over the bread and wine, and helps the assembly get ready for the tremendous Sacrifice that will take place in an unbloody manner. Includes the following:
Offertory Song Preparation of the Altar Preparation of the Bread Preparation of the Wine Washing of Hands Invitation to Prayer Prayer over the Gifts

Eucharistic Prayer - The center and high point of the Mass that makes Christ present for us in His Passion, Death, and Resurrection. During it, the entire assembly joins Christ in acknowledging the works of God and in the offering of Sacrifice. Includes the following:
Introductory Dialogue Preface Sanctus Eucharistic Prayer Thanksgiving Acclamation Epiclesis - Ask God to consecrate the Host & Wine Institution - Narrative and Consecration Anamnesis - Command of Christ through the Apostles Offering Intercessions Final Doxology Memorial Acclamation Great Amen

Communion Rite - It is part when God gives a gift to Him. In both cases the gift is the same Jesus Christ, the Son of God and Savior of the world. Includes the following:
The Lord's Prayer Rite of Peace (Sign of Peace) Fraction Rite Breaking of the Bread Commingling Agnus Dei (Lamb of God) Personal Prayer Communion Silent Prayer Prayer after Communion

Concluding Rite

Immediately after the Communion Rite, should there be any announcements, these are made, but should be kept brief. Then just as the people were greeted at the beginning of the Mass, so now the presider greets the people again and blesses them in one of three forms, the simple one, or at his discretion a more solemn Blessing, particularly at various seasons or on specific feast days, or a Prayers over the people. Includes the following:

Blessing Dismissal

Sacraments of the Catholic Church

The Seven Sacraments

Baptism
Penance/Reconciliation
Eucharist
Confirmation
Matrimony
Holy Orders
Extremunction or Anointing
of the Sick

The history of human salvation is the history of the way God came to men. The first step on this way was the bridging of the gulf separating God and man in the person of the one Mediator Jesus Christ and by his work of redemption. By means of his Church Christ makes his grace available to all. Only in this application of redemption to mankind is the redemptive action of Christ completed. The doctrine of the sacraments is the doctrine of the second part of God's way of salvation to us. It deals with the holy signs which Christ instituted as the vehicles of his grace.

The great mystery of the union in Christ of a human nature with the second Person of the Godhead is that the human actions and sufferings of Christ are divine actions and sufferings. The sacraments are a living continuation of this mystery. There are earthly, external signs here which, of themselves, could never acquire any supernatural significance, but the signs of the sacraments have been made by Christ into vehicles of his grace. They effect in men the grace for which Christ made them the sign.

So there are two fundamental ideas which constantly recur in the Church's teaching, on the sacraments. First there is the Church's concern for these instituted by Christ, their number, and their proper preservation and administration; then the grace which Christ has for all time linked with these signs and which is communicated by them.

The second is the effect of the sacraments. They are the signs of Christ's work; the effectiveness of Christ's continuing work in his Church cannot be dependent on man's inadequacy. A sacrament, administered properly in the way established by Christ and with the proper intention, gives the grace it signifies. It is effective not by reason of the power of intercession of priestly prayer nor on account of the worthiness of the recipient, but solely by the power of Christ. The power of Christ lives in the sacraments. The effect of the sacrament is independent of the sinfulness or unworthiness of the minister. The Church has never tolerated any subjective qualification of the objective effectiveness of the sacraments ex opere operato. This would ultimately be to conceive the way of salvation as being man's way to God and not God's way to man.

The Church Thus Teaches: There are seven sacraments. They were instituted by Christ and given to the Church to administer. They are necessary for salvation. The sacraments are the vehicles of grace which they convey. They are validly administered by the carrying out of the sign with the proper intention. Not all are equally qualified to administer all the sacraments. The validity of the sacrament is independent of the worthiness of the minister. Three sacraments imprint an indelible character.

Sacramentals are instituted by the Church and are effective by virtue of the Church's intercession. Institution and alteration of them is reserved to the Holy See.

Holy Days of Obligation

Latin Rite
The Code of Canon Law provides the following general norm for the Latin Rite of the universal Church:
Canon 1246
Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church. Also to be observed are the day of the Nativity of Our Lord Jesus Christ, the Epiphany, the Ascension and the Most Holy Body and Blood of Christ, Holy Mary Mother of God and her Immaculate Conception and Assumption, Saint Joseph, the Apostles Saints Peter and Paul, and finally, All Saints.
However, the conference of bishops can abolish certain holy days of obligation or transfer them to a Sunday with prior approval of the Apostolic See.
Depending on one's nation one could have more or fewer than the ten listed in the Code. For example, the United States adds her patron (The Immaculate Conception), as does Ireland (St. Patrick), Canada (St. Joseph) and many other countries, while dropping several from the list. The following is the complementary norm for the United States, providing for 6 holy days, in addition to all Sundays:

On December 13, 1991 the members of the National Conference of Catholic Bishops of the United States of American made the following general decree concerning holy days of obligation for Latin rite Catholics:

In addition to Sunday, the days to be observed as holy days of obligation in the Latin Rite dioceses of the United States of America, in conformity with canon 1246, are as follows:
January 1, the solemnity of Mary, Mother of God
Thursday of the Sixth Week of Easter, the solemnity of the Ascension
August 15, the solemnity of the Assumption of the Blessed Virgin Mary
November 1, the solemnity of All Saints
December 8, the solemnity of the Immaculate Conception
December 25, the solemnity of the Nativity of Our Lord Jesus Christ [list numbers are not in original]
Whenever January 1, the solemnity of Mary, Mother of God, or August 15, the solemnity of the Assumption, or November 1, the solemnity of All Saints, falls on a Saturday or on a Monday, the precept to attend Mass is abrogated.

This decree of the Conference of Bishops was approved and confirmed by the Apostolic See by a decree of the Congregation for Bishops (Prot. N. 296/84), signed by Bernardin Cardinal Gantin, prefect of the Congregation, and dated July 4, 1992.

It should be noted that the Ascension is celebrated on Sunday in many dioceses of the US (in accordance with a decision to allow this transfer), reducing the practical number to 5 in many places.

Eastern Churches sui iuris
In the Eastern Catholic Churches, besides Sunday, the following are Holy Days: Christmas, Epiphany (Jan. 6), Ascension, Dormition (Aug. 15) and Apostles Peter and Paul (Jun. 29). Like the Code of Canon Law, the Code of Canons of the Eastern Churches provides that each Eastern Church may have particular law Holy Days and also, with the approval of the Holy See, suppress some on the universal list.

Indulgences

As to Indulgences. The power to forgive sins necessarily included the power to remit the eternal punishment due to them. But there remains temporal punishment. But besides the power to forgive sins and their eternal punishment Christ also gave his Church the power to remit temporal punishment for sins.

In the remission of temporal punishment, that is, in indulgences, it is not a matter of regaining the state of grace, or of the essential goods of the supernatural order which we receive in the sacraments and through the objective effects of the sacraments ex opere operato (i.e. independently of one's own or the Church's merits but solely by the power of Christ working in the sacramental signs), but of a lessening of the punishments still due for sin. This remission comes about on the basis of the value as satisfaction of the works and sufferings of Christ and of all who can accomplish such works in the grace of Christ, i.e. of all persons in a state of grace. The application of this satisfying value, however, is not attached to any sacramental sign in itself but to certain actions which can be prescribed by the Church. Thus, the twofold basis of the doctrine of indulgences is: first, the satisfying and supernaturally meritorious value of all works done in a state of grace, and second, the community of saints, of all, that is, who have been redeemed by Christ and live and work in his grace, in communion with Christ and with one another.

Since the gaining of indulgences is related to certain actions, great abuses and scandals have been possible. The in part very abusive practice in matter of indulgences at the end of the Middle Ages served the Reformers as a symbol of a mechanistic organization of supernatural life, of the worldly character and avarice of the Church who touted holy things in the market-place. Against the, the Church declared her power to grant indulgences, and their value for the faithful, but at the same time she pull all her force into the campaign against abuses.

THE CHURCH THUS TEACHES: The Church, then, teaches she has received from Christ, on the basis of the treasury of his merits, the power to grant to the faithful on certain conditions indulgences i.e. the remission of temporal punishment due to sin. Indulgences may be applied to the dead. Abuses are to be avoided. The use of indulgences is salutary for the people of Christ.

The Last Things

As to the Last Things. Cornerstone of the Church's doctrinal edifice is eschatology, the doctrine of the end of things. Man came from God, and to God he will return. The doctrine of the last things is what gives the deepest supernatural meaning to the history of the world, which is ultimately the history of salvation to the glory of God.

At the last judgment Christ will finally reveal himself as the head of the Church, as the redeemer and the victor over death and hell, and will lay his kingdom at his Father's feet.

Naturally the position of Christ and his Church in eschatology has not always been proclaimed with the same emphasis at all times and in every individual decree. Almost always the Church's decrees are aimed at heresies which arise and these mostly concern the last things as they affect individuals. In this way the Church's magisterium lays no claim to systematize the inner structure.

In its dealing with heresy concerning the last things the Church has stressed three main fundamental truths: 1. The nature of the direct vision of God in the next world which is essentially different from the indirect knowledge of God in this world. 2. The dignity of the human body and with it the whole of material creation as opposed to that form of dualism in which matter stems from the principle of evil and is thus incapable of redemption or supernatural life. Throughout the Early and Middle Ages the Church had to engage in this struggle for the dignity and value of the human body and at the same time to fight for the basic facts of a true anthropology.

The Church Teaches: Souls which depart this life without sin or punishment due to sin, go the eternal happiness. The happiness of heaven consist in the direct vision of God. For this vision, an end which is not owed to man, man needs the Light of Glory.

The soul which has temporal punishment still due goes to purgatory. The faithful can help the holy souls by prayer and good works. Souls which depart this life in grievous sin go to hell. Hell is eternal. For souls burdened with original sin alone it consists of the loss of the Beatific Vision, but for those in actual sin there are also the torments of hell.

At the end of time souls are re-united with their risen bodies following Christ's example. Christ will then pronounce the last judgment and hand over his kingdom to the Father.

The Ecumenical Councils and their Chief Doctrines

The twenty one General Councils are presented here in their chronological order. Several General Councils were held in the same places at different times and so are named first, second, etc., after the particular place where they were held. Of necessity only a very general statement can here be made of the various actions of the Councils and we limit this to the more important doctrinal questions.

The First Council of Nicaea (A.D. 325) This Council, the first Ecumenical Council of the Catholic Church, was held in order to bring out the true teaching of the Church as opposed by the heresy of Arius. It formally presented the teaching of the Church declaring the divinity of God the Son to be one substance and one nature with that of God the Father. There were twenty canons drawn up, in which the time of celebrating Easter was clarified and a denunciation of the Meletian heresy made, also various matters of discipline or law were dealt with and several decisions advanced. From this Council we have the Nicene Creed.
The First Council of Constantinople (A.D. 381) Again the true faith was maintained against the Arians. Answer was also given against the Apollinarian and Macedonian heresies. In answering the latter which denied the Godhead of the Holy Spirit, the dogma of the Church was again stated and the words inserted into the Nicene Creed declaring the truth that the Holy Spirit proceeded from both the Father and the Son.
The Council of Ephesus (A.D. 431) The third General Council of the Church defined the Catholic dogma that the Blessed Virgin is the Mother of God and presented the teaching of the truth of one divine person in Christ. The Council was convened against the heresy of Nestorius.
The Council of Chalcedon (A.D. 451) Held twenty years after the third General Council, this was to answer the Eutychian or Monophysite heresy and affirm the doctrine of two natures in Christ. This followed as a result of the growing controversy among the early theologians who were being led into error by a confused idea of the one divine person being both God and man or that there are two natures, human and divine, in the one person of the Word.
The Second Council of Constantinople (A.D. 553) This Council is sometimes referred to as the Council of the Three Chapters because its chief work was to condemn the writings and teaching of Theodore of Mopsuestia, the erroneous portions in the writings of Theodoret, and the letters of Ibas. It reaffirmed the dogmas stated by the third and forth General Councils.
The Third Council of Constantinople (A.D. 680) This Council gave the definition of two wills in Christ as the true teaching against the Monothelite heresy which claimed only one will.
The Second Council of Nicaea (A.D. 757) Here was defined the veneration due to holy images, that we give honor only to those they represent and not to the image itself as such; it presented the answer to the image breakers or iconoclasts. It also gave twenty-two canons regarding the clergy.
The Forth Council of Constantinople (A.D. 869) This was a disciplinary Council to heal the threat of schism which was separating the East and Rome. This was done by deposing the usurper, Photius, and restoring the patriarch, Ignatius. The Greeks finally refused acknowledgment of the Council.
The First Council of the Lateran (A.D. 1123) The Lateran is the Cathedral Basilica of Rome. This was the first General Council held in the West. It was convened to confirm the peace between the Church and State and to give final settlement to the problem of Investiture between Emperor Henry V and the Holy See. It was agreed that the Church has all rights to choose and consecrate prelates and invest them, and Church goods were restored to the Church.
The Second Council of the Lateran (A.D. 1139) This Council took disciplinary action and excommunicated Roger of Sicily who championed the anti-pope. Anacletus II, and imposed silence on Arnold of Brescia. Canons against simony, incontinence, breaking the "Truce of God," dueling or group feuding were advanced, and regulations concerning clerical dress were given.
The Third Council of the Lateran (A.D. 1179) After forty years again the General Council took actions against simony and abuses of the clergy. Also defense of the true teaching was made in answer to the Albigenses and Waldenses.
The Forth Council of the Lateran (A.D. 1215) Besides disciplinary action the seventy decrees of this Council answered prevailing heresies, gave pronouncements in favor of the Crusades, prescribed the duty of annual confession and Easter Communion, offered additional definitions on the absolute unity of God, and presented definition of the doctrine of the Church regarding sacraments, and in particular that the bread and wine, by transubstantiation, become the Body and Blood of Christ.
The First Council of Lyons (A.D. 1245) This Council was called to bring disciplinary action against Emperor Frederick II and at the same time sentence of the solemn renewal of excommunication was passed on the emperor.
The Second Council of Lyons (A.D. 1274) Effort was made at this Council under Pope Gregory X to bring about union between the East and West. It also defined that the Holy Spirit proceeds eternally from the Father and the Son. The discipline governing the election of the pope was formulated.
The Council of Vienne (A.D. 1311 and 1312) The purpose of this Council was to settle the affair of the Templars, to advance the rescue of the Holy Land, and to reform abuses in the Church. The doctrinal decrees of the Council were: condemnation that the soul is not "in itself the essentially the form of the human body",; that sanctifying grace is infused into the soul at baptism; and denial that a perfect man is not subject to ecclesiastical and civil law.
The Council of Constance (A.D. 1414 - 1418) This Council can be regarded as ecumenical only in so far as it was in union with the pope. The heretical teaching of John Huss and Wyclif were answered. It was here that communion to the laity under one species was prescribed as a cure to the make it understood that the entirety of Jesus Christ is present under both or either species. In transubstantiation all of the bread is changed into the body, blood, soul and Divinity of Christ and all of the wine is changed into the body, blood, soul and Divinity of Christ and reception of either species was reception of the total; body, blood, soul and Divinity of Jesus Christ.
The Council of Ferrara-Florence (A.D. 1438 - 1439) This was convened to unite the Greeks and other oriental sects with the Latin Rite. It was defined that "the Holy Apostolic See and Roman Pontiff hold the primacy over all the world; that the Roman Pontiff is the successor of Peter, prince of the Apostles; that he is the true vicar of Christ, the head of the whole Church, the Father and teacher of all Christians."
The Fifth Council of the Lateran (A.D. 1512 - 1517) It defined the Pope's authority over all Councils and condemned errors regarding the human soul, namely, that the soul with its intellectual power is mortal.
The Council of Trent (opened under Pope Paul III in 1545, continued under Pope Julius III, and concluded under Pope Pius IV (A.D. 1563) The doctrine of original sin was defined; the decree on Justification was declared against the Lutheran errors that faith alone justifies and that the merits of Christ; the doctrine of the sacraments of Penance and Extreme Unction was defined; decrees relating to the censorship of books were adopted; the doctrine of Christian marriage was defined and decrees on Purgatory and indulgences adopted. Besides many refutations against the so called reformers were given and measures of true reform advanced.
The First Vatican Council (opened under Pope Pius IX in 1869 and adjourned on October 20, 1870) This General Council was never closed officially, but was suspended. Technically, it continued until it was closed by Pope John XXIII. Of this council the most important decree was that of the primacy of the pope and of papal infallibility.
The Second Vatican Council (opened under Pope John XXIII in 1962, it continued under Pope Paul XI until the end in 1965) Several important constitutions and decrees were promulgated, the most far reaching being the Constitution on Sacred Liturgy.

Popes of the Catholic Church

---------------------------------------------------------------------

Name.....End of Reign   Name.....End of Reign   Name.....End of Reign

---------------------   ---------------------   ---------------------

St. Peter..........67   Boniface III......607   Benedict V........966

St. Linus,m. ......76   St. Boniface IV...615   John XIII.........972

St. Anacletus           St. Deusdedict          Benedict VI.......974

(Cletus),m. ....88      (Adeodatus I)..618   Benedict VII......983

St. Clement I,m. ..97   Boniface V........625   John XIV..........984

St. Evaristus,m. .105   Honorius I........638   John XV...........996

St. Alexander I,m.115   Severinus.........640   Gregory V.........999

St. Sixtus I,m. ..125   John IV...........642   Sylvester II.....1003

St. Telesphorus,m.136   Theodore I........649   John XVII........1003

St. Hyginus,m. ...140   St. Martin I,m. ..655   John XVIII.......1009

St. Pius I,m. ....155   St. Eugene I......657   Sergius IV.......1012

St. Anicetus,m. ..166   St. Vitalian......672   Benedict VIII....1024

St. Soterus,m. ...175   Adeodatus II......676   John XIX.........1032

St. Eleutherius,m.189   Donus I...........678   Benedict IX (1st

St. Victor I,m. ..199   St. Agatho........681      reign)........1044

St. Zephyrinus,m..217   St. Leo II........683   Sylvester III....1045

St. Callistus I,m.222   St. Benedict II...685   Benedict IX (2nd

St. Urban I,m. ...230   John V............686      reign)........1045

St. Pontian,m. ...235   Conon.............687   Gregory VI.......1046

St. Anterus,m. ...236   St. Sergius I.....701   Clement II.......1047

St. Fabian,m. ....250   John VI...........705   Benedict IX (3rd

St. Cornelius,m. .253   John VII..........707      reign)........1048

St. Lucius I,m. ..254   Sisinnius.........708   Damasus II ......1048

St. Stephen I,m. .257   Constantine.......715   St. Leo IX.......1054

St. Sixtus II,m. .258   St. Gregory II....731   Victor II........1057

St. Dionysius.....268   St. Gregory III...741   Stephen IX.......1058

St. Felix I,m. ...274   St. Zachary.......752   Nicholas II......1061

St. Eutychian,m. .283   Stephen II (III)..757   Alexander II.....1073

St. Caius,m. .....296   St. Paul I........767   St. Gregory VII..1085

St. Marcellinus,m.304   Stephen III (IV)..772   Bl. Victor III...1087

St. Marcellus I,m.309   Adrian I..........795   Bl. Urban II.....1099

St. Eusibius,m. ..309   St. Leo III.......816   Paschal II.......1118

St. Melchiades,m..314   Stephen IV (V)....817   Galasius II......1119

St. Sylvester I...335   St. Paschal I.....824   Callistus II.....1124

St. Mark..........336   Eugene II.........827   Honorius II......1130

St. Julius I......352   Valentine.........827   Innocent II......1143

Liberius..........366   Gregory IV........844   Celestine II.....1144

St. Damascus I....384   Sergius II........847   Lucius II........1145

St. Siricius......399   St. Leo IV........855   Bl. Eugene III...1153

St. Anastasius I..401   Benedict III......858   Anastasius IV....1154

St. Innocent I....417   St. Nicholas I....867   Adrian IV........1159

St. Zozimus.......418   Adrain II.........872   Alexander III....1181

St. Boniface I....422   John VIII.........882   Lucius III.......1185

St. Celestine I...432   Marinus I.........884   Urban III........1187

St. Sixtus III....440   St. Adrian III....885   Gregory VIII.....1187

St. Leo I (the          Stephen V (VI)....891   Clement III......1191

Great).........461   Formosus..........896   Celestine III....1198

St. Hilary........468   Boniface VI.......896   Innocent III.....1216

St. Simplicius....483   Stephen VI (VII)..897   Honorius III.....1227

St. Felix III (II)492   Romanus...........897   Gregory IX.......1241

St. Gelasius I....496   Theodore II.......897   Celestine IV.....1241

Anastasius II.....498   John IX...........900   Innocent IV......1254

St. Symmachus.....514   Benedict IV.......903   Alexander IV.....1261

St. Hormisdas.....523   Leo V.............903   Urban IV.........1264

St. John I, m. ...526   Sergius III.......911   Clement IV.......1268

St. Felix IV (III)530   Anastasius III....913   Bl. Gregory X....1276

Boniface II.......532   Landus............914   Bl. Innocent V...1276

John II...........535   John X............928   Adrian V.........1276

St. Agapitus I....536   Leo VI............928   John XXI.........1277

St. Silverius,m. .537   Stephen VII (VIII)931   Nicholas III.....1280

Vigilius..........555   John XI...........935   Martin IV........1285

Pelagius I........561   Leo VII...........939   Honorius IV......1287

John III..........574   Stephen VIII (IX).942   Nicholas IV......1292

Benedict I........579   Marinus II........946   St. Celestine V..1294

Pelagius II.......590   Agapitus II.......955   Boniface VIII....1303

St. Gregory I (the      John XII..........964   Bl. Benedict XI..1304

Great).........604   Leo VIII..........965   Clement V........1314

Sabinianus........606

John XXII........1334   Clement VII......1534   Innocent XII.....1700

Benedict XII.....1342   Paul III.........1549   Clement XI.......1721

Clement VI.......1352   Julius III.......1555   Innocent XIII....1724

Innocent VI......1362   Marcellus II.....1555   Benedict XIII....1730

Bl. Urban V......1370   Paul IV..........1559   Clement XII......1740

Gregory XI.......1378   Pius IV..........1565   Benedict XIV.....1758

Urban VI.........1389   St. Pius V.......1572   Clement XIII.....1769

Boniface IX......1404   Gregory XIII.....1585   Clement XIV......1774

Innocent VII.....1406   Sixtus V.........1590   Pius VI..........1799

Gregory XII......1415   Urban VII........1590   Pius VII.........1823

Martin V.........1431   Gregory XIV......1591   Leo XII..........1829

Eugene IV........1447   Innocent IX......1591   Pius VIII........1830

Nicholas V.......1455   Clement VIII.....1605   Gregory XVI......1846

Callistas III....1458   Leo XI...........1605   Pius IX..........1878

Pius II..........1464   Paul V...........1621   Leo XIII.........1903

Paul II..........1471   Gregory XV.......1623   St. Pius X.......1914

Sixtus IV........1484   Urban VIII.......1644   Benedict XV......1922

Innocent VIII....1492   Innocent X.......1655   Pius XI..........1939

Alexander VI.....1503   Alexander VII....1667   Pius XII.........1958

Pius III.........1503   Clement IX.......1669   John XXIII.......1963

Julius II........1513   Clement X........1676   Paul VI..........1978

Leo X............1521   Bl. Innocent XI..1689   John Paul I......1978

Adrian VI........1523   Alexander VIII...1691   John Paul II.....2005

Benedict XVI.....