This is the third in a series of posts on Vatican II and the Sacraments. What did the Council say regarding the sacrament of Penance (i.e. Reconciliation, Confession)? It certainly did not do away with it, although the Council did call for its form to be revised to better express the sacrament's reality. The Council did not recommend renaming the sacrament (which it consistently referred to as Penance) in any way; that is not to say that "Reconciliation" or "Confession" are bad or opposed to Vatican II, but that we should not eschew the name "Penance".
Sacrosanctum Concilium (1963), Constitution on the Sacred Liturgy
72. The rite and formulas for the sacrament of penance are to be revised so that they more clearly express both the nature and effect of the sacrament.
Lumen Gentium (1964), Dogmatic Constitution on the Church
11. Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church, which they have wounded by their sins, and which by charity, example, and prayer seeks their conversion.
26. [Bishops] regulate the discipline of Penance...
Orientalium Ecclesiarum (1964), Decree on the Eastern Catholic Churches
27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick.
Christus Dominus (1965), Decree on the Pastoral Office of Bishops
29. Pastors should also be mindful of how much the sacrament of Penance contributes to developing the Christian life and, therefore, should always make themselves available to hear the confessions of the faithful.
Presbyterorum Ordinis (1965), Decree on the Ministry and Life of Priests
5. By Baptism men are truly brought into the People of God; by the sacrament of Penance sinners are reconciled to God and his Church; by the Anointing of the Sick, the ill are given solace; and especially by the celebration of Mass they offer sacramentally the Sacrifice of Christ. ... In the spirit of Christ the Shepherd, they must prompt their people to confess their sins with a contrite heart in the sacrament of Penance, so that, mindful of his words "Repent for the kingdom of God is at hand" (Mt 4:17), they are drawn closer to the Lord more and more each day.
13. This is true in a special way when in the performance of their duty in the sacrament of Penance they show themselves altogether and always ready whenever the sacrament is reasonably sought by the faithful.
18. The ministers of sacramental grace are intimately united to Christ our Savior and Pastor through the fruitful reception of the sacraments, especially sacramental Penance, in which, prepared by the daily examination of conscience, the necessary conversion of heart and love for the Father of Mercy is greatly deepened.
Showing posts with label vatican II - sacraments. Show all posts
Showing posts with label vatican II - sacraments. Show all posts
Monday, April 12, 2010
Monday, June 08, 2009
Vatican II and the Sacraments: Confirmation
This is the second in a series of posts on Vatican II and the Sacraments. What did the Council say regarding the sacrament of Confirmation? Not too much, really. It didn't redefine it (or call for its redefinition), although it did call for a revision to the rite of Confirmation (without being specific). It didn't, for example, abolish the term "soldier for Christ" (cf. Phil. 2:25; 2 Tim. 2:3; Phlm. 1:2).
Sacrosanctum Concilium (1963), Constitution on the Sacred Liturgy
71. The rite of confirmation is to be revised and the intimate connection which this sacrament has with the whole of Christian initiation is to be more clearly set forth; for this reason it is fitting for candidates to renew their baptismal promises just before they are confirmed.
Lumen Gentium (1964), Dogmatic Constitution on the Church
26. [Bishops] are the original ministers of Confirmation...
33. The apostolate of the laity is a sharing in the salvific mission of the Church. Through Baptism and Confirmation all are appointed to this apostolate by the Lord himself.
Orientalium Ecclesiarum (1964), Decree on the Eastern Catholic Churches
13. The established practice in respect of the minister of Confirmation that has obtained from most early times in the Eastern Church should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.
Apostolicam Actuositatem (1965), Decree on the Apostolate of the Laity
3. The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself.
Ad Gentes (1965), Decree on the Mission Activity of the Church
36. As members of the living Christ, incorporated into Him and made like unto Him through baptism and through confirmation and the Eucharist, all the faithful are duty — bound to cooperate in the expansion and spreading out of His Body, to bring it to fullness as soon as may be (Eph. 4:13).
Sacrosanctum Concilium (1963), Constitution on the Sacred Liturgy
71. The rite of confirmation is to be revised and the intimate connection which this sacrament has with the whole of Christian initiation is to be more clearly set forth; for this reason it is fitting for candidates to renew their baptismal promises just before they are confirmed.
Lumen Gentium (1964), Dogmatic Constitution on the Church
26. [Bishops] are the original ministers of Confirmation...
33. The apostolate of the laity is a sharing in the salvific mission of the Church. Through Baptism and Confirmation all are appointed to this apostolate by the Lord himself.
Orientalium Ecclesiarum (1964), Decree on the Eastern Catholic Churches
13. The established practice in respect of the minister of Confirmation that has obtained from most early times in the Eastern Church should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.
Apostolicam Actuositatem (1965), Decree on the Apostolate of the Laity
3. The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself.
Ad Gentes (1965), Decree on the Mission Activity of the Church
36. As members of the living Christ, incorporated into Him and made like unto Him through baptism and through confirmation and the Eucharist, all the faithful are duty — bound to cooperate in the expansion and spreading out of His Body, to bring it to fullness as soon as may be (Eph. 4:13).
Vatican II and the Sacraments: Baptism
This is the first in a series of posts on Vatican II and the Sacraments. Excerpts from documents will be presented in chronological order, going through the documents in the order in which they were promulgated. This is not an exhaustive review of the documents, but it provides excerpts which I think are necessary to have a sound foundation about the Council.
This series is not a substitute for reading the documents themselves, in their entirety and in their full context. However, this series should be an incentive to do just that, to hear what Vatican II really taught from the Church's documents themselves.
Sacrosanctum Concilium (1963), the Constitution on the Sacred Liturgy
6. Thus by baptism men are plunged into the paschal mystery of Christ: they die with Him, are buried with Him, and rise with Him; they receive the spirit of adoption as sons "in which we cry: Abba, Father" ( Rom. 8 :15), and thus become true adorers whom the Father seeks.
7. By His power [Christ] is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes.
14. Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism.
109. The season of Lent has a twofold character: primarily by recalling or preparing for baptism and by penance, it disposes the faithful, who more diligently hear the word of God and devote themselves to prayer, to celebrate the paschal mystery. This twofold character is to be brought into greater prominence both in the liturgy and by liturgical catechesis. Hence more use is to be made of the baptismal features proper to the Lenten liturgy; some of them, which used to flourish in bygone days, are to be restored as may seem good.
Lumen Gentium (1964), the Dogmatic Constitution on the Church
7. Through baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body" (1 Cor. 12:13). In this sacred rite fellowship in Christ's death and resurrection is symbolized and is brought about: "For we were buried with him by means of baptism into death"; and if "we have been united with him in the likeness of his death, we shall be so in the likeness of his resurrection also" (Rom. 6:4-5).
11. Incorporated into the Church by Baptism, the faithful are appointed by their baptismal character to Christian religious worship; reborn as sons of God, they must profess before men the faith they have received from God through the Church.
14. Basing itself on scripture and tradition, it teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and baptism (cf. Mk. 16:16; Jn. 3:5), and thereby affirmed at the same time the necessity of the Church which men enter through baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it.
15. The Church knows that she is joined in many ways to the baptized who are honoured by the name of Christian, but who do not however profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter.
26. [Bishops] control the conferring of Baptism, through which a sharing in the priesthood of Christ is granted.
31. The term "laity" is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is, the faithful who by Baptism are incorporated into Christ, are placed in the People of God, and in their own way share the priestly, prophetic and kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian people in the Church and in the world.
32. There is, therefore, one chosen People of God: "one Lord, one faith, one baptism" (Eph. 4.5).
33. The apostolate of the laity is a sharing in the salvific mission of the Church. Through Baptism and Confirmation all are appointed to this apostolate by the Lord himself.
40. The followers of Christ, called by God not in virtue of their works but by his design and grace, and justified in the Lord Jesus, have been made sons of God in the baptism of faith and partakers of the divine nature, and so are truly sanctified. They must therefore hold on to and perfect in their lives that sanctification which they have received from God.
64. The Church indeed contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother. By preaching and baptism she brings forth sons, who are conceived of the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse. Imitating the mother of her Lord, and by the power of the Holy Spirit, she keeps intact faith, firm hope and sincere charity.
Unitatis Redintegratio (1964), Decree on Ecumenism
3. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church-whether in doctrine and sometimes in discipline, or concerning the structure of the Church-do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.
4. Nevertheless, the divisions among Christians prevent the Church from attaining the fullness of catholicity proper to her, in those of her sons who, though attached to her by Baptism, are yet separated from full communion with her.
22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine life... Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore, envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to be, and finally complete ingrafting in eucharistic communion.
Perfectae Caritatis (1965), Decree on the Renewal of Religious Life
5. Members of each institute should recall first of all that by professing the evangelical counsels they responded to a divine call so that by being not only dead to sin (cf. Rom. 6:11) but also renouncing the world they may live for God alone. They have dedicated their entire lives to His service. This constitutes a special consecration, which is deeply rooted in that of baptism and expresses it more fully.
Gravissimum Educationis (1965), Declaration on Christian Education
3. It is particularly in the Christian family, enriched by the grace and office of the sacrament of matrimony, that children should be taught from their early years to have a knowledge of God according to the faith received in Baptism, to worship Him, and to love their neighbor.
8. But [the Catholic school's] proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism...
Apostolicam Actuositatem (1965), Decree on the Apostolate of the Laity
3. The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself.
Ad Gentes (1965), Decree on the Mission Activity of the Church
6. To preach this Gospel the Lord sent forth His disciples into the whole world, that being reborn by the word of God (cf. 1 Peter 1:23), men might be joined to the Church through baptism...
14. It is to be desired that the liturgy of the Lenten and Paschal seasons should be restored in such a way as to dispose the hearts of the catechumens to celebrate the Easter mystery at whose solemn ceremonies they are reborn to Christ through baptism.
Presbyterorum Ordinis (1965), Decree on the Ministry and Life of Priests
5. By Baptism men are truly brought into the People of God...
This series is not a substitute for reading the documents themselves, in their entirety and in their full context. However, this series should be an incentive to do just that, to hear what Vatican II really taught from the Church's documents themselves.
Sacrosanctum Concilium (1963), the Constitution on the Sacred Liturgy
6. Thus by baptism men are plunged into the paschal mystery of Christ: they die with Him, are buried with Him, and rise with Him; they receive the spirit of adoption as sons "in which we cry: Abba, Father" ( Rom. 8 :15), and thus become true adorers whom the Father seeks.
7. By His power [Christ] is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes.
14. Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism.
109. The season of Lent has a twofold character: primarily by recalling or preparing for baptism and by penance, it disposes the faithful, who more diligently hear the word of God and devote themselves to prayer, to celebrate the paschal mystery. This twofold character is to be brought into greater prominence both in the liturgy and by liturgical catechesis. Hence more use is to be made of the baptismal features proper to the Lenten liturgy; some of them, which used to flourish in bygone days, are to be restored as may seem good.
Lumen Gentium (1964), the Dogmatic Constitution on the Church
7. Through baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body" (1 Cor. 12:13). In this sacred rite fellowship in Christ's death and resurrection is symbolized and is brought about: "For we were buried with him by means of baptism into death"; and if "we have been united with him in the likeness of his death, we shall be so in the likeness of his resurrection also" (Rom. 6:4-5).
11. Incorporated into the Church by Baptism, the faithful are appointed by their baptismal character to Christian religious worship; reborn as sons of God, they must profess before men the faith they have received from God through the Church.
14. Basing itself on scripture and tradition, it teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and baptism (cf. Mk. 16:16; Jn. 3:5), and thereby affirmed at the same time the necessity of the Church which men enter through baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it.
15. The Church knows that she is joined in many ways to the baptized who are honoured by the name of Christian, but who do not however profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter.
26. [Bishops] control the conferring of Baptism, through which a sharing in the priesthood of Christ is granted.
31. The term "laity" is here understood to mean all the faithful except those in Holy Orders and those who belong to a religious state approved by the Church. That is, the faithful who by Baptism are incorporated into Christ, are placed in the People of God, and in their own way share the priestly, prophetic and kingly office of Christ, and to the best of their ability carry on the mission of the whole Christian people in the Church and in the world.
32. There is, therefore, one chosen People of God: "one Lord, one faith, one baptism" (Eph. 4.5).
33. The apostolate of the laity is a sharing in the salvific mission of the Church. Through Baptism and Confirmation all are appointed to this apostolate by the Lord himself.
40. The followers of Christ, called by God not in virtue of their works but by his design and grace, and justified in the Lord Jesus, have been made sons of God in the baptism of faith and partakers of the divine nature, and so are truly sanctified. They must therefore hold on to and perfect in their lives that sanctification which they have received from God.
64. The Church indeed contemplating her hidden sanctity, imitating her charity and faithfully fulfilling the Father's will, by receiving the word of God in faith becomes herself a mother. By preaching and baptism she brings forth sons, who are conceived of the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse. Imitating the mother of her Lord, and by the power of the Holy Spirit, she keeps intact faith, firm hope and sincere charity.
Unitatis Redintegratio (1964), Decree on Ecumenism
3. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church-whether in doctrine and sometimes in discipline, or concerning the structure of the Church-do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion. The ecumenical movement is striving to overcome these obstacles. But even in spite of them it remains true that all who have been justified by faith in Baptism are members of Christ's body, and have a right to be called Christian, and so are correctly accepted as brothers by the children of the Catholic Church.
4. Nevertheless, the divisions among Christians prevent the Church from attaining the fullness of catholicity proper to her, in those of her sons who, though attached to her by Baptism, are yet separated from full communion with her.
22. Whenever the Sacrament of Baptism is duly administered as Our Lord instituted it, and is received with the right dispositions, a person is truly incorporated into the crucified and glorified Christ, and reborn to a sharing of the divine life... Baptism therefore establishes a sacramental bond of unity which links all who have been reborn by it. But of itself Baptism is only a beginning, an inauguration wholly directed toward the fullness of life in Christ. Baptism, therefore, envisages a complete profession of faith, complete incorporation in the system of salvation such as Christ willed it to be, and finally complete ingrafting in eucharistic communion.
Perfectae Caritatis (1965), Decree on the Renewal of Religious Life
5. Members of each institute should recall first of all that by professing the evangelical counsels they responded to a divine call so that by being not only dead to sin (cf. Rom. 6:11) but also renouncing the world they may live for God alone. They have dedicated their entire lives to His service. This constitutes a special consecration, which is deeply rooted in that of baptism and expresses it more fully.
Gravissimum Educationis (1965), Declaration on Christian Education
3. It is particularly in the Christian family, enriched by the grace and office of the sacrament of matrimony, that children should be taught from their early years to have a knowledge of God according to the faith received in Baptism, to worship Him, and to love their neighbor.
8. But [the Catholic school's] proper function is to create for the school community a special atmosphere animated by the Gospel spirit of freedom and charity, to help youth grow according to the new creatures they were made through baptism...
Apostolicam Actuositatem (1965), Decree on the Apostolate of the Laity
3. The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself.
Ad Gentes (1965), Decree on the Mission Activity of the Church
6. To preach this Gospel the Lord sent forth His disciples into the whole world, that being reborn by the word of God (cf. 1 Peter 1:23), men might be joined to the Church through baptism...
14. It is to be desired that the liturgy of the Lenten and Paschal seasons should be restored in such a way as to dispose the hearts of the catechumens to celebrate the Easter mystery at whose solemn ceremonies they are reborn to Christ through baptism.
Presbyterorum Ordinis (1965), Decree on the Ministry and Life of Priests
5. By Baptism men are truly brought into the People of God...
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