The Prayers of the Faithful

The deacon says, “For our Holy Father and all the leaders of the Church, we pray to the Lord.”  And all of us immediately know to respond by saying: “Lord, hear our prayer.”  This form of prayer was new to Catholics after the Second Vatican Council, but now the response is almost automatic.  The danger with automatic responses, of course, is that we tend to forget the deeper meaning of what we do and say.

The petitions that follow the Creed are called the Prayers of the Faithful or the General Intercessions.  Each name tells us something important about this prayer.

It’s called the Prayer of the Faithful because this prayer is said by those who are baptized.  As Christ prayed for the good of the people, so we are called to offer prayers and intercessions for the needs of all people today.

The General Instruction of the Roman Missal says that this prayer generally includes four main categories of intentions: “for the Church, for public authorities and the salvation of the whole world, for those burdened by any kind of difficulty and for the local community” (#70).  There may be more than one petition in any of those categories, but these general areas remind us that the prayer is to be universal in scope.  It seeks to address the needs of all people, near and far.  Thus the prayer is also called the General Intercessions – because they are general in nature.

While they are general in scope, the petitions are also current and local.  They address the needs of our world in our own time, and they reflect local needs as well as global ones.  The rest of the prayers at Mass are prescribed in the official books – we are not free to rewrite or create them.  In the Prayers of the Faithful, in contrast, we are expected to write our own – otherwise they could not reflect what is happening at this particular time in this particular place.

But what do we mean when we say, “We pray to the Lord?”  This statement requires us to remember that the Church teaches that we are the Body of Christ.  When we ask Christ to care for the ill, or end war and poverty, we are also taking on the commission of doing so ourselves.  We are not passive.  We understand that faith is a verb and we are all called to action when we say, “Lord, hear our prayer.”

One, Holy, Catholic and Apostolic

Every time we’ve prayed the Creed we’ve professed our belief in the “Marks of the Church.” The essential characteristics or “Marks” that distinguish the true Church from other groups are expressed in our statement of belief in “one, holy, catholic and apostolic Church.”

In the first article of the Creed we express our belief in One God who is undivided and indivisible.  Our expression of belief in One Church does not deny diversity.  Nothing in the New Testament suggests that uniformity is an ideal.  The Second Vatican Council in their document The Light of the Nations teaches us that the Church shines forth as “a people made one with the unity of the Father, the Son, and the Holy Spirit.”

We say of the Church that it is “holy” because there is holiness both of and in it.  We do not claim that the church is holy because we, collectively, are a holy, sinless people.   The Church’s holiness is the expression of divine love that will not allow itself to be defeated by human willfulness and weakness.   The Church is not holy because of us, but in spite of us.

The word “catholic” derives from a Greek phrase that means “on the whole.”   The first recorded use of the word seems to have been from St. Ignatius of Antioch in the early 2nd Century when he wrote, “Where the bishop appears, there let the people be, just as where Jesus Christ is, there is the Catholic Church.”  He was saying that the church had reality, life and power only to the extent that it formed part of the universal church in union with its spiritual head.  When we speak of being catholic we are saying “the Church is one, not a union of parts but a unity of many.” 

The last Mark of the Church is that we are “apostolic.”   As St. Paul said in his letter to the Ephesians, “You form a building which rises on the foundation of the apostles and prophets, with Christ Jesus himself as the capstone.”   The apostles were first and foremost what Jesus refers to them as being, “witnesses.”  Our faith is built upon the Apostles, who witnessed to what they had seen, heard and experienced.

When you put these four Marks together we can see that the Church is from God and for us.

God's Spirit

When the Bible speaks of the Holy Spirit it uses a variety of metaphors and images to describe the Spirit’s activity in the world.  But even the word “Spirit” is a metaphor.  The term began as an image rather than a concept.  Spirit is the modern translation of the Greek word “pneuma” which names invisible forces that are real without being tangible and, though intangible, are felt without people being able to see or control them.  Pneuma is the word for wind – the fresh breeze of a spring day or the fury of a tornado.  Pneuma is also breath – the breath of life that gives life.  Whatever image we use, spirit implies something dynamic – energy, activity, life.

In the Creed we say with firm conviction that the Spirit is the “Lord, the Giver of Life, who proceeds from the Father and the Son.” By doing so we are saying that the Spirit is also God – in the same way that the Son is God.  But this one phrase, while making a unifying statement about who God is – is the divisive statement between the Latin Church, of which we are members and the Orthodox Churches. 

The original language of the Creed, still maintained in the Orthodox churches says that the Spirit comes from the Father only.  The statement we in the Latin Church recite is that the Spirit comes from both the Father and the Son.  This idea began in the 8th Century in Spain and within a few hundred years had swept through the Western Church.  Pope Benedict the ninth had the phrase added to the Creed and recited in churches in the 11th Century.

Both the Latin and the Orthodox churches are endeavoring to do the impossible – describe God – so neither can be exactly correct.  Both are mankind’s attempt to put a handle on God.  The Latin Church says, “three persons in God” and the Orthodox says, “one God in three persons.”  By doing so we emphasize the unity of the divine nature while the Orthodox look at the individual persons and emphasize how they function in perfect unity. 

However we describe the Spirit, we are saying that it is the Spirit we acknowledge when we say, “with the Father and the Son He is adored and glorified.”

On the Third Day

Christians are by definition an “Easter people;” our faith rests on the reality expressed in the creedal statement AND ROSE AGAIN ON THE THIRD DAY IN ACCORDANCE WITH THE SCRIPTURES. 

It is a mistake to read THE THIRD DAY as a simple reference to earthly time as if one were dating the resurrection event seventy-two hours after Good Friday.  The phrase is filled with deeper meaning.  It is an end-time expression linked to the saving action of God in the person of the crucified Jesus.  To the Jewish way of thinking, “the third day” or “after three days” had a special significance even in everyday speech.  It represents a turning point in the course of human events.  In no less than thirty places the Hebrew Scriptures employ the phrase to indicate a critical moment when one thing is definitively concluded and a new thing begins. 

The Lord instructs Moses to have the people, “… ready for the third day.”  “On the third day” Esther begins her task of delivering Israel, and “on the third day” Israel expects God to raise the people up “to live in his presence.”  That Jesus rises from the dead “on the third day” marks a focal point in salvation, not in time. 

The Creed goes on to say “HIS KINGDOM WILL HAVE NO END.”  This phrase was added specifically to condemn those who said that Christ would come again to set up a worldly, political kingdom based in Jerusalem.  From there, He would rule the earth as king of a physical realm and the world would enjoy unprecedented peace and prosperity for one-thousand years. Then, after a millennium was complete, Satan would be loosed for a time and would make war upon Christ and His Kingdom.

Those who signed on to this heresy saw the reign of Christ as being composed of two kingdoms: an earthly one that would last for a thousand years, and the second and eternal one to follow the final defeat of Satan.  The Council of Nicaea rejected this notion outright.

We understand and believe that when Jesus comes again it will be to usher in the end-times where he WILL JUDGE THE LIVING AND THE DEAD.  

Why Did God Become Man?

Last week we talked about our belief in Jesus Christ who is both fully human and fully God.  In the Creed we say, “For us men and for our salvation he came down from heaven.”  But why did God become Man and what is Salvation?

In everyday language the verb “save” is used in a couple of ways. We save for something – like for our retirement and we are saved from things – like from a disaster.  In the language of faith, it seems that salvation most often implies being saved from something. 

In the Hebrew Scriptures God is seen as the salvation of the people of Israel.  God delivers them from mortal danger time after time.  In the Christian tradition we understand that we are being saved from our sin through the love and power of our Lord Jesus Christ.

Sin is a failure in human relationships – the relationship between ourselves and others and our relationships with God.  Like the old “chicken or the egg” riddle, we find ourselves with an unanswerable question, “which is first, the fact of sin or the act of sin?”  Are we sinners because we sin, or do we sin because we are sinners? 

In an autobiographical passage which almost all of us can make our own, St. Paul recognizes the power of sin in his life when he writes in his Epistle to the Romans, “I am weak flesh sold into the slavery of sin.  I cannot even understand my actions.  I do not do what I want to do but what I hate... But if I do what is against my will, it is not I who do it, but sin which dwells in me.”

Paul talks about sin as having a life of its own.  Other biblical writers speak of it as “the power of darkness,” and “sin of the world.”  In that sin, as St. Paul suggests, “resides” in all of us, it is called “original sin.” 

Until we become aware of the power of sin that is at the root of all evil in the world, we cannot fully appreciate the significance of Christ’s death and resurrection. 

Why did God become man?  The best answer is that in becoming one of us He could fully understand the influence that sin has upon us.  And by not sinning he shows us that we do not need to become mastered by sin.

Who Do You Say That I Am?

Jesus questioned the Apostles and asked them, “Who do people say that I am?”  The question continues to be asked today and touches the very core of the Christian message.  The Creed is our way of answering the Lord’s question. 

By the beginning of the fourth century a heresy began creeping throughout Egypt and Palestine and spreading through Churches in the east.  This heresy was begun by a bishop by the name of Arius, who taught that Jesus was not God, but was a creature that God had made.  Now Arius was willing to admit that Jesus was the highest of created beings, but a creature nonetheless.   To be precise, Arius claimed that Jesus was a supernatural being not quite human and not quite divine. 

Even though Arius was condemned by the Church and had to leave his office of bishop, he wandered through the Holy Land spreading his heresy through powerful preaching and even song that children could be easily taught.  The Christian Emperor, Constantine, called a council of all the world’s bishops to be held in the city of Nicaea in what is now modern Turkey, in the year 325.  The bishops condemned Arius and the heresy which became known as Arianism.

Instead of seeing Jesus as a not quite human, not quite God, supernatural being, the council fathers reaffirmed what had been taught back to the time of the Apostles, that Jesus is of the same substance as God.  They used the word “consubstantial” which means “of the same stuff,” to describe the relationship between the Father and the Son.  That is reflected in the meaning of the words the council fathers crafted to describe the relationship of Jesus with the Father:

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father,
through him all things were made.

These 44 words are very important because through them the council fathers in no uncertain terms tell us that Jesus is God and God is Jesus – they are one in being.  When we profess this in our Sunday Liturgy we are standing with all those who have come before us and the entire Communion of Saints in saying, “Jesus Christ is God.”

God the Father

One can make the case that the most distinctive tenet of Christianity is its teaching about creation.   From Genesis, where the first words are “In the beginning God created the heavens and the earth,” to the Book of Revelation which says to God, “For you have created all things; by your will they came to be and were made,” we find reference to God who created everything out of nothing.

In the second Christian century a heresy developed which we now call “Gnosticism” (Nŏs-tǐ-cism).  The Gnostics believed that there were two Gods – an inferior one who created, and the Supreme Divine Being who was remote and unknowable.  According to the Gnostics, while we humans contained a spark of the divine because the lesser god had made us, the Supreme Deity never intended to create a universe of matter.  It was a mistake, the fault of the lesser god. 

Gnostics compared and contrasted the creator god they saw in the Old Testament, whom they saw as the eye-for-an-eye god of justice, and the loving Father proclaimed by Jesus in the New Testament.   According to most Gnostics, Christ came into the world as the agent of the Supreme God, revealing the true knowledge which was the way of escaping the flesh.  It goes without saying that they had no place in their system of belief for the resurrection of the body – Jesus’ or anyone else’s, because they believed that matter imprisons the soul and is bad.

The primary importance of God’s role as creator is reaffirmed in the first article of the Creed when we say of God that He is the MAKER OF HEAVEN AND EARTH, OF ALL THINGS VISIBLE AND INVISIBLE.  This is the basic belief from which flows all else that we say about God, about the universe we live in, about our history, our destiny and our hope.

Because we understand that God, who is good, made heaven and earth, the Catholic-Christian tradition looks at the world and all that is in it in a positive manner.  The physical world, the human body, the thirst for life and human relationships are all good. 

The first article of the Creed can be summed up in this way:  there is no god but God.  Just like the Jews profess their belief when they say “Hear, O Israel: the LORD our God is one.”  We profess the same belief… there are not a multitude of gods, there is only the One who made it all.