Year of Faith Catechism Study: CCC 2581-2584, 2595 – Elijah, the Prophets and Conversion of Heart

clock August 21, 2013 01:02 by author John |

Today’s Catechism sections discuss the prophets and conversion of heart. Supporting material comes from the Encyclical, “Redemptoris Missio”.

Elijah, the prophets and conversion of heart

2581 For the People of God, the Temple was to be the place of their education in prayer: pilgrimages, feasts and sacrifices, the evening offering, the incense, and the bread of the Presence (“shewbread") - all these signs of the holiness and glory of God Most High and Most Near were appeals to and ways of prayer. But ritualism often encouraged an excessively external worship. The people needed education in faith and conversion of heart; this was the mission of the prophets, both before and after the Exile.

2582 Elijah is the "father" of the prophets, "the generation of those who seek him, who seek the face of the God of Jacob."30Elijah's name, "The Lord is my God," foretells the people's cry in response to his prayer on Mount Carmel.31 St. James refers to Elijah in order to encourage us to pray: "The prayer of the righteous is powerful and effective."32

2583 After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her faith by his urgent prayer: God brings the widow's child back to life.33 The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, "Answer me, O LORD, answer me," the Lord's fire consumes the holocaust, at the time of the evening oblation. The Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis.
Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides "in a cleft of the rock" until the mysterious presence of God has passed by.34 But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; "the light of the knowledge of the glory of God [shines] in the face of Christ," crucified and risen.35

2584 In their "one to one" encounters with God, the prophets draw light and strength for their mission. Their prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. At times their prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history.36

IN BRIEF

2595 The prophets summoned the people to conversion of heart and, while zealously seeking the face of God, like Elijah, they interceded for the people.

In his encyclical, “Redemptoris Missio” (46) Pope John Paul II discusses conversion of heart, which is the aim of the prophets.

46. The proclamation of the Word of God has Christian conversion as its aim: a complete and sincere adherence to Christ and his Gospel through faith. Conversion is a gift of God, a work of the Blessed Trinity. It is the Spirit who opens people's hearts so that they can believe in Christ and "confess him'' (cf. 1 Cor 12:3); of those who draw near to him through faith Jesus says: "No one can come to me unless the Father who sent me draws him" (Jn 6:44).

From the outset, conversion is expressed in faith which is total and radical, and which neither limits nor hinders God's gift. At the same time, it gives rise to a dynamic and lifelong process which demands a continual turning away from "life according to the flesh" to "life according to the Spirit" (cf. Rom 8:3-13). Conversion means accepting, by a personal decision, the saving sovereignty of Christ and becoming his disciple.

Footnotes

30 ⇒ Ps 24:6.
31 ⇒ 1 Kings 18:39.
32 ⇒ Jas 5:16b-18.
33 Cf. ⇒ 1 Kings 17:7-24.
34 Cf. ⇒ 1 Kings 19:1-14; cf. ⇒ Ex 33:19-23.
35 ⇒ 2 Cor 4:6; cf. ⇒ Lk 9:30-35.
36 Cf. ⇒ Am 7:2, 5; ⇒ Isa 6:5, 8, ⇒ 11; ⇒ Jer 1:6; ⇒ 15: 15-18; ⇒ 20: 7-18.



Year of Faith Catechism Study: CCC 920-927 – The Eremitic Life, Consecrated Virgins and Religious Life

clock January 28, 2013 01:02 by author John |

Today’s Catechism sections discuss the eremitic life, consecrated virgins, and religious life. Supporting material comes from Pope John Paul II’s encyclical letter, “Redemptoris Missio”.

The eremitic life

920 Without always professing the three evangelical counsels publicly, hermits "devote their life to the praise of God and salvation of the world through a stricter separation from the world, the silence of solitude and assiduous prayer and penance."460

921 They manifest to everyone the interior aspect of the mystery of the Church, that is, personal intimacy with Christ. Hidden from the eyes of men, the life of the hermit is a silent preaching of the Lord, to whom he has surrendered his life simply because he is everything to him. Here is a particular call to find in the desert, in the thick of spiritual battle, the glory of the Crucified One.

Consecrated virgins

922 From apostolic times Christian virgins, called by the Lord to cling only to him with greater freedom of heart, body, and spirit, have decided with the Church's approval to live in a state of virginity "for the sake of the Kingdom of heaven."461

923 "Virgins who, committed to the holy plan of following Christ more closely, are consecrated to God by the diocesan bishop according to the approved liturgical rite, are betrothed mystically to Christ, the Son of God, and are dedicated to the service of the Church."462 By this solemn rite (Consecratio virginum), the virgin is "constituted . . . a sacred person, a transcendent sign of the Church's love for Christ, and an eschatological image of this heavenly Bride of Christ and of the life to come."463

924 "As with other forms of consecrated life," the order of virgins establishes the woman living in the world (or the nun) in prayer, penance, service of her brethren, and apostolic activity, according to the state of life and spiritual gifts given to her.464 Consecrated virgins can form themselves into associations to observe their commitment more faithfully.465

Religious life

925 Religious life was born in the East during the first centuries of Christianity. Lived within institutes canonically erected by the Church, it is distinguished from other forms of consecrated life by its liturgical character, public profession of the evangelical counsels, fraternal life led in common, and witness given to the union of Christ with the Church.466

926 Religious life derives from the mystery of the Church. It is a gift she has received from her Lord, a gift she offers as a stable way of life to the faithful called by God to profess the counsels. Thus, the Church can both show forth Christ and acknowledge herself to be the Savior's bride. Religious life in its various forms is called to signify the very charity of God in the language of our time.

927 All religious, whether exempt or not, take their place among the collaborators of the diocesan bishop in his pastoral duty.467 From the outset of the work of evangelization, the missionary "planting" and expansion of the Church require the presence of the religious life in all its forms.468 "History witnesses to the outstanding service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval orders, all the way to the more recent congregations."469

In his encyclical letter, “Redemptoris Missio” (69), Pope John Paul II explained the “Missionary Fruitifulness of Consecrated Life”.

The Missionary Fruitfulness of Consecrated Life

69. From the inexhaustible and manifold richness of the Spirit come the vocations of the Institutes of Consecrated Life, whose members, "because of the dedication to the service of the Church deriving from their very consecration, have an obligation to play a special part in missionary activity, in a manner appropriate to their Institute."140 History witnesses to the outstanding service rendered by religious families in the spread of the faith and the formation of new churches: from the ancient monastic institutions, to the medieval Orders, up to the more recent congregations.

(a) Echoing the Council, I invite institutes of contemplative life to establish communities in the young churches, so as to "bear glorious witness among non-Christians to the majesty and love of God, as well as to unity in Christ."141 This presence is beneficial throughout the non-Christian world, especially in those areas where religious traditions hold the contemplative life in great esteem for its asceticism and its search for the Absolute.

(b) To institutes of active life, I would recommend the immense opportunities for works of charity, for the proclamation of the Gospel, for Christian education, cultural endeavors and solidarity with the poor and those suffering from discrimination, abandonment and oppression. Whether they pursue a strictly missionary goal or not, such institutes should ask themselves how willing and able they are to broaden their action in order to extend God's kingdom. In recent times many institutes have responded to this request, which I hope will be given even greater consideration and implementation for a more authentic service. The Church needs to make known the great gospel values of which she is the bearer. No one witnesses more effectively to these values than those who profess the consecrated life in chastity, poverty and obedience, in a total gift of self to God and in complete readiness to serve humanity and society after the example of Christ.142

Footnotes

460 ⇒ CIC, can. 603 # 1.
461 ⇒ Mt 19:12; cf. ⇒ l Cor 7:34-36.
462 ⇒ CIC, can. 604 # 1.
463 Ordo Consecrationis Virginum, Praenotanda 1.
464 Cf. ⇒ CIC, can. 604 # 1; OCV Praenotanda 2.
465 Cf. ⇒ CIC, can. 604 # 2.
466 Cf. ⇒ CIC, cann. 607; ⇒ 573; UR 15.
467 Cf. CD 33-35; ⇒ CIC, can. 591.
468 Cf. AG 18; 40.
469 John Paul II, RMiss 69.