Read the Catechism in a Year- for Moms!

Week 52: Passages 2816-2865

2009-03-29T05:48:00.000-07:00

Week 51: Passages 2773-2815

2009-03-22T05:48:00.000-07:00

Week 50: Passages 2709-2772

2009-03-15T05:47:00.000-07:00

Week 48: Passages 2566- 2622

2009-03-01T05:46:00.000-08:00

Week 47: Passages 2504-2565

2009-02-22T05:46:00.001-08:00

Week 46: Passages 2443-2503

2009-02-15T05:45:00.000-08:00

Week 45: Passages 2380-2442

2009-02-08T05:45:00.000-08:00

Week 44: Passages 2292 - 2379

2009-02-01T15:50:00.000-08:00

I'll be back next week. Sadly, this past Wednesday my mother lost her battle with cancer. You can read about her story at her Caring Bridge website. Please keep her in your prayers.

Week 43: Passages 2221-2291

2009-01-26T09:09:00.001-08:00

I'll be back soon!

Week 42: Passages: 2168-2220

2009-01-17T09:08:00.000-08:00

Catching up....

Week 41: Passages 2101 -2167

2009-01-11T08:00:00.000-08:00

I'm sorry to be so behind on posting these readings. My mother has been battling cancer and it looks like she doesn't have much time left. I am out visiting her. Please keep her in your prayers!

Week 40: Passages 2052 - 2100

2009-01-04T10:06:00.000-08:00

Here we go with....

The Ten Commandments!

The Ten Commandments or Decalogue were written by "the finger of God." Jesus reminds us that they are necessary to follow him. The Commandments take on their full meaning within the Covenant between God and man. A moral life in obedience to the Ten Commandments is the proper response to God's love for us.

The Commandments have unity, following one naturally leads to following the others.

The Decalogue is revelation, but can be obtained through reason alone. Because of sin, humanity needed this revelation. The Decalogue is a privileged expression of the natural law.

The Ten Commandments reveal grave obligations. They are engraved on the human heart.

Chapter One: You Shall Love the Lord Your God With All Your Heart, and With All Your Soul, and With All Your Mind

Article 1 The First Commandment

"I am the LORD your God, who brought you out of the land of Egypt, out of
the house of bondage. You shall have no other gods before me. You shall
not make for yourself a graven image, or any likeness of anything that is in
heaven above, or that is n the earth beneath, or that is in the water under the
earth; you shall not bow down to them or serve them.
It is written: 'You shall worship the Lord your God and him only shall you
serve.'" (CCC 2083)

I. You Shall Worship the Lord Your God and Him Only Shall You Serve

God's first call is that man accept him and worship him. We are called to the theological virtues:

faith

hope

charity

II. Him Only Shall You Serve

The theological virtues give rise to the religious virtues:

Adoration

Prayer

Sacrifice

Promises and Vows

Social duty of religion and right to religious freedom

Questions for Reflection:

What are some ways we can nurture the theological and religious virtues in ourselves and our families?

Our we meeting what St. Paul calls our first obligation: "obedience of faith"? Our we fulfilling our duty to believe in God and bear witness to him?

CCC 2098 says "prayer is an indispensable condition for being able to obey God's commandments." How can we set aside more time for prayer in our families?

Week 39: Passages 1987 - 2051

2008-12-28T10:03:00.000-08:00

Article 2: Grace and Justification

I. Justification

Justification has been merited for us by Christ's Passion and conferred through baptism. Justification detaches man from sin and is the acceptance of God's righteousness through faith in Jesus. With justification we gain faith hope and charity, and obedience to the divine will.

"Justification is the most excellent work of God's love made manifest in
Jesus Christ and granted by the Holy Spirit." (CCC 1994)

II. Grace

Grace is free and undeserved help from God. There are several types:

habitual grace

actual grace

sacramental grace

special graces (charisms)

graces of state

Grace escapes our experience and cannot be known except through faith.

III. Merit

The merit of man comes from God. God has freely chosen to allow us to share in the work of his grace. Through this filial adoption we become co-heirs with Christ. No one can merit the initial grace of conversion, but once moved by the Holy Spirit we can then merit graces for ourselves and others. The charity of Christ is the source of all our merits.

IV. Christian Holiness

All Christian are called to holiness and the perfection of charity. Spiritual progress leads to a more intimate union with Christ.

"The way of perfection passes by way of the Cross. There is no
holiness without renunciation and spiritual battle. Spiritual progress
entails the ascesis and mortification that gradually lead to living in the peace
and joy of the Beatitudes." (CCC 2015)

Article 3: The Church, Mother and Teacher

I loved this paragraph:

"It is in the Church, in communion with all the baptized, that the
Christian fulfills his vocation. From the Church he receives the Word of
God containing the teachings of 'the law of Christ.' From the Church he
receives the grace of the sacraments that sustain him on the 'way.' From
the Church he learns the example of holiness and recognizes its model and source
in the all-holy Virgin Mary; he discerns it in the authentic witness of those
who live it; he discovers it in the spiritual tradition and the long history of
the saints who have gone before him and whom the litrugy celebrates inthe
rhythms of the sanctoral cycle." (CCC 2030)

I. Moral Life and the Magisterium of the Church

The Church is the pillar of truth. The charism of infallibility of the Magisterium ensures that Revelation, doctrine and morals can be preserved, explained and observed. The authority of the Magisterium also extends to matters of the natural law.

II. The Precepts of the Church

These are meant to garauntee the faithful the very minimum in the spirit of prayer and moral effort:

attend Mass on Sundays and holy days

confession at least once a year

recieve the Eucharist at least once during the Easter season

observe days of fasting and abstinence established by the church

help provide for the needs of the church

III. Moral Life and Missionary Witness

Christians are members of the body of Christ and contribute to building up the church. The witness of a Christian life of good works done in a supernatural spirit have greta power to draw others to God.

"By living with the mind of Christ, Christians hasten the coming of the
reign of God, 'a kingdom of justice, love, and peace.'" (CCC 2046)

Questions for Reflection

Do we appreciate the graces we receive? Can you think of a specific example of a time where you were given grace?

Do you appreciate the role of the Church in your life, as mother and teacher?

Are you doing your part to build up the kingdom through Christian witness, and encouraging your children to do the same?

For the next eight weeks the readings will focus on the 10 Commandments. This would be a good time to start reading again if you haven't kept up! Or to start if you haven't begun!

Week 38: Passages 1934-1986

2008-12-21T15:53:00.000-08:00

This week we finish up the topic of social justice and move on to moral law.
Natural law, the Old law and the New Law are discussed.
I'm sure I have some thoughts on these readings but I am too busy baking Christmas cookies with the kids (the 2 year-old keeps throwing flour everywhere) to comment much.
Anyone still reading along?
Merry Christmas!!!

Week 37: Passages 1865-1933

2008-12-14T05:38:00.000-08:00

These reading finish up the topic of sin, discussing the proliferation of sin, and the idea of social sin.

Then we dive into:
Chapter Two: The Human Community

Article 1The Person and Society

I. The Communal Character of the Human Vocation
People need to live in society and it is through living in community that humans fulfil their vocations. However the society must operate for the common good and should infringe on the rights of the individual.
II. Conversion and Society
Sin can pervert society. Conversion and grace are necessary. Charity leads to social reforms.

Article 2 Participation in Social Life

I. Authority

"Human Society can neither be well-ordered nor prosperous unless it has
some people invested with legitimate authority to preserve its institutions and
to devote themselves as far as is necessary to work and care for the good of
all." (CCC 1897)

Just authority derives from God. We have a duty of obedience to just authority. Such authority seeks the common good ans uses morally licit means to obtain it.

II. The Common Good

"Do not live entirely isolated, having retreated into yourselves, as if you
were already justified, but gather instead to seek the common good together."
(CCC 1905)

Common good has three essential elements:

respect for the person
social well-being and development of the group
peace and security

Humanity around the world is increasingly interconnected, we need to establish a universal common good. The common good is always geared toward human progress, "founded in truth, built up by justice and animated by love." (CCC 1912)

III. Responsibility and Participation
People are obligated to promote the common good both through personal responsibility and public life.
Those in authority should strengthen the values that encourage members of the group to serve others.

"Participation begins with education and culture. 'One is entitled to
think that the future of humanity is in the hands of those who are capable of
providing the generations to come with reasons for life and optimism.'" (CCC
1917)

Article 3 Social Justice
I. Respect for the Human Person
Social justice is linked to the common good and legitimate authority, and can only be obtained by respecting the transcendent dignity of man.

"Respect for the human person proceeds by way of respect for the principle
that 'everyone should look upon his neighbor (without any exception) as 'another
self', above all bearing in mind his life and the means necessary for living it
with dignity.'"

This duty is even more urgent in regards to the poor and disadvantaged. This duty also extends to those who think and act differently from us. Christ requires forgiveness, we hate evil but must love our enemies.

Questions for Reflection

In what ways do we work to promote the common good in our personal and public lives?
How can we instill in our children the virtues that inspire them to service of others?
Do we love our enemies? And how can we teach our children to do so also? Passage 1933 (about loving those who think differently from us and loving our enemies) makes me think of sibling rivalry! I am going to try to keep these readings in mind the next time I am refereeing a sibling squabble. Social justice begins at home :)

Week 36: Passages 1783-1864

2008-12-06T13:59:00.000-08:00

Keep reading! I'm back next week.

Week 35: Passages 1716-1782

2008-11-29T13:52:00.000-08:00

Keep reading, I'll be back soon!

Week 34: Passages 1655-1715

2008-11-23T13:48:00.000-08:00

Well, I am sadly behind in my readings. But the good news is as you read this I have got my nose in my catechism, catching up!

Week 33: Passages 1590-1654

2008-11-16T06:14:00.000-08:00

Ack, I'm getting behind! Pray for me that I get caught up for next week!

Week 32: Passages1533 - 1589

2008-11-16T06:13:00.000-08:00

Ooops! I was out in NJ visiting my mom last weekend and I never got around to posting the week's readings.
I'll be back later today with this week's!

Week 31: Passages 1480 - 1532

2008-11-02T04:50:00.000-08:00

This week we finish reading about the sacramentof Penance and cover Anointing of the Sick.

XI. The Celebration of the Sacrament of Penance
Penance is a liturgical action. It can take place individually or in a communal framework, with individual confessions. In cases of grave necessity general confession and absolution is allowed.

Article 5: The Anointing of the Sick
I. It's Foundations in the Economy of Salvation
Illness and suffering have always been among the gravest problems confronted by humans. Illness can lead to self absorption, self pity and turning away from God, or it can make us realize what is really important and turn towards God.
In the Old Testament illness is linked to sin, and having faith in God brings healing.
Christ healed many, his healing were a sign of the coming of the kingdom of God. Christ took on our sins and bore our infirmaries. His death on the cross brought a new meaning to suffering, linking it with his redemptive Passion.
The Holy Spirit gives to some the special charism of healing. But even the most fervent prayers sometimes do not heal. In the words of St. Paul:

"' My grace is sufficient for you, for my power is made perfect in
weakness,' and that sufferings to be endured can mean that 'in my flesh I
complete what is lacking in Christ's afflictions for the sake of his Body, that
is, the Church.'" (CCC 1508).

The Church strives to carry out its charge to heal the sick, through her belief in the life giving power of Christ. This presence is particularly active through the sacraments, especially the Eucharist.
There is a special sacrament for strengthening the sick: The Anointing of the Sick.

II. Who Receives and Who Administers This Sacrament?
Anyone suffering a grave illness can receive this sacrament. If a person recovers it can be received again. Only priests can administer it.

III. How is This Sacrament Celebrated?
This sacrament can be preceded by penance and followed by the Eucharist, and can take place anywhere for an individual or a group. The priests lay their hands on the sick and pray over them with the faith of the Church, then anoint them with blessed oil.

IV. The Effects of the Celebration of this Sacrament

A particular gift of the Holy Spirit- peace, courage and strength against temptation, and forgiveness of sins
Union with the passion of Christ
An ecclesial grace - the sick person contributes to the good of the People of God by uniting himself to Christ
A preparation for the final journey

V. Viaticum the Last Sacrament of the Christian
In addition to Anointing of the Sick those who are about to die are offered viaticum, the Eucharist. Received as they are passing over this Eucharist has a particular significance. The Eucharist is here the sacrament of passing over from death to life.
It can be said that Penance, Anointing of the Sick, and the Eucharist as viaticum are the sacraments that prepare us for our heavenly homeland as we complete our earthly pilgrimage.

Questions for Reflection
As much as I don't like to think about sickness and death, I found these readings comforting. The Church really has it all covered! A sacrament for ever occasion...

Week 30: Passages 1420-1479

2008-10-27T07:38:00.000-07:00

Chapter Two - The Sacraments of Healing
Article 4 The Sacrament of Penance and Reconciliation

I. What is this Sacrament Called?
This sacrament goes by many names:

sacrament of conversion
sacrament of Penance
sacrament of confession
sacrament of forgiveness
sacrament of Reconciliation

II. Why a Sacrament of Reconciliation after Baptism?
After Baptism we still have the inclination to sin called concupiscence.
III. The Conversion of the Baptized
Jesus calls to conversion. The baptized are called to a second conversion, which is ongoing and has a communitarian dimension. Peter's conversion after he had denied his master three times bears witness to this.
IV. Interior Penance
Jesus' call to conversion is aimed at the heart rather then exterior acts like fasting and mortification. Interior penance urges us to exterior signs. Man's heart are hardened, God must give us a new heart. The conversion of the heart is accompanied by pain and sadness known as animi cruciatus (affliction of the spirit) and compunctio cordis (repentance of heart). The Holy Spirit illuminates sin but is also the Consoler.
V. The Many Forms of Penance in the Christian Life

"The interior penance of the Christian can be expressed in many and various
ways. Scripture and the Fathers insist above all on three forms, fasting,
prayer, and almsgiving, which express conversion in relation to oneself, to God
and to others. Alongside the radical purification brought about by Baptism
or martyrdom they cite as means of obtaining forgiveness of sins: efforts at
reconciliation with one's neighbor, tears of repentance, concern for the
salvation of one's neighbor, the intercession of the saints, and the practice of
charity 'which covers a multitude of sins.'
Conversion is accomplished in daily life by the gestures of reconciliation,
concern for the poor, the exercise and defense of justice and right, by the
admission of faults to one's brethren, fraternal correction, revision of life,
examination of conscience, spiritual direction, acceptance of suffering,
endurance of persecution for the sake of righteousness. Taking up one's cross
each day and following Jesus is the surest way of penance." (CCC
1434-1435)

There are several ids to penance and conversion first the Eucharist and also reading Sacred Scripture, praying the Liturgy of the Hours and sincere worship. There are times in the liturgical year set aside for penitential practice.
The process of conversion and repentance is described by Jesus in the parable of the Prodigal son.
VI. The Sacrament of Penance and Reconciliation
Sin is an offense against God and a rupture of communion with him. It also damages communion with the Church. The Sacrament of Penance and Reconciliation expresses forgiveness and reconciliation liturgically.
Only God forgives sins. Jesus Christ the Son of God has given authority to men to exercise the power of absolution and carry on the apostolic ministry.
Jesus not only forgave sins but also made plain the effects of forgiveness: sinners were reintegrated into the community. He gave the apostles this power with his words to Peter," I will give you the keys of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven."
"The words bind and loose mean: whomever you exclude from your communion, will be excluded from communion with God; whomever you receive anew into your communion, God will welcome back into his. Reconciliation with the Church is inseparable from reconciliation with God." (CCC 1145)
Christ instituted the sacrament of Penance for all sinful members of his Church but especially for those who have committed a mortal sin after Baptism so that they might have a chance to recover the grace of justification.
The celebration of this sacrament has changed over time but has always included two fundamentals: the contrition, confession, and satisfaction of the sinner and God's action through the Church.
VII. The Acts of the Penitent
Contrition - perfect contrition comes from a love of God and remits venial sins and mortal sins if the sinner is resolved to go to confession at the first opportunity, imperfect contrition comes from a fear of punishment. The reception of the sacrament should be prepared for by an examination of conscience made in the light of the Word of God (Ten Commandments, Sermon on the Mount, apostolic teachings).
The Confession of Sins- confession to a priest is an essential part of sacrament of Penance. All mortal sins must be confessed and one should not receive Holy Communion until they have done so. One should confess all the sins they remember and not hide anything, so that they can be healed. Children should go to confession before receiving Holy Communion for the first time. Although it is not necessary confessing venial sins is strongly recommended.
Satisfaction- After receiving absolution one must do something to repair the damage caused by sin, in the form of penance.
VIII. The Minister of this Sacrament
Bishops and Priests have the power to forgive sins in the name of the Father, and of the Son, and of the Holy Spirit through the sacrament of Holy Orders.
IX. The Effects of this Sacrament
This sacrament restores us to God's grace.

"In this sacrament, the sinner, placing himself before the merciful
judgement of God, anticipates in a certain way the judgement to which he will be
subjected at the end of his earthly life. For it is now, in this life,
that we are offered the choice between life and death, and it is only by the
road of conversion that we can enter the Kingdom, from which one is excluded by
grave sin. In converting to Christ through penance and faith, the sinner
passes from death to life and 'does not come to judgement'". (CCC 1470)

X. Indulgences

"'An indulgence is the remission before God of the temporal punishment due
to sins whose guilt has already been forgiven, which the faithful Christian who
is duly disposed gains under certain prescribed conditions through the action of
the Church which, as the minister of redemption, dispenses and applies with
authority the treasury of the satisfactions of Christ and the saints.'
'An indulgence is partial or plenary according as it removes either part or
all of the temporal punishment due to sin.' The faithful can gain indulgences
for themselves or apply them to the dead." (CCC 1471)

Questions for Reflection
Well I don't know about everyone else, but these readings make we want to run out to confession! What a beautiful thing that Our Lord has given us the Church and the sacraments so that we can have easy access to the abundant mercy of God! Yesterday was Priesthood Sunday, let's all remember to thank the priests in our lives who administer these sacraments.
I am also thinking more deeply about ways I can practice penance and revive the spirit of repentance and conversion within myself.
How did you respond to these readings?

Week 29: Passages 1356 - 1419

2008-10-21T11:19:00.000-07:00

Happy reading this week!

Week 28: Passages1293-1355

2008-10-12T14:21:00.000-07:00

This week's readings cover Confirmation and the Eucharist.

II. The Signs and the Rite of Confirmation

In Biblical symbolism anointing with oil is a symbol of abundance and joy, cleansing, strengthening, healing and beautifying. Christian who receive the anointing of Confirmation share in the mission of Jesus Christ and the work of the Holy Spirit. In Confirmation we receive the mark of the Holy Spirit, a symbol of belonging. Christ himself said that he was marked with his Father's seal.

The rite of Confirmation is preceded by the consecration of the chrism oil by the bishop at the Chrism Mass. The rite itself begins with a renewal of baptismal promises to emphasize the connection between the two sacraments. The essential rite of the sacrament involves the bishop anointing the forehead with chrism through laying on of hands and saying the words, "Be sealed with the Gift of the Holy Spirit." In the Byzantine rite the forehead, eyes, nose, ears, lips, chest, back, hands and feet are all anointed. The sign of peace concludes the rite to demonstrate the ecclesial communion of the bishop with all the faithful.

III. The Effects of Confirmation

The effect of Confirmation is the outpouring of the Holy Spirit as at Pentecost. It gives us the following graces:

it roots us more deeply in the divine filiation which makes us cry, "Abba! Father!"

it unites us more firmly in Christ

it increases the gifts of the Holy Spirit in us

it renders our bond with the Church more perfect

it gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross.

Confirmation, like Baptism, also confers an indelible spiritual mark.

IV. Who Can Receive This Sacrament?

Every baptized person not yet confirmed should receive the sacrament of Confirmation. The Church suggests the "age of discretion" be reached, but children in danger of death should be given the Sacrament. Preparation should be made including catechesis that emphasizes belonging to the universal Church and parish community, receiving the Sacrament of Penance and more intense prayers.

V. The Minister of Confirmation

The original minister of Confirmation is the bishop, but he can authorize priests to administer the sacrament. If someone is near death, any priest can give Confirmation.

Article 3 The Sacrament of the Eucharist

I. The Eucharist- Source and Summit of Liturgical Life

The other Sacraments are all bound up in the Eucharist and oriented towards it.

"The Eucharist is the efficacious sign and sublime cause of that communion in
the divine life and that unity of the People of God by which the Church is kept
in being. It is the culmination both of God's action sanctifying the world
in Christ and of the worship men offer to Christ and through him to the Father
and to the Holy Spirit."CCC 1325

In the Eucharistic celebration we unite with the heavenly liturgy and anticipate eternal life.

II. What is the Sacrament Called?

The inexhaustible richness of this sacrament is expressed in the variety of names given to it:

Eucharist

The Lord's Supper

The Breaking of Bread

The Eucharistic Assembly

The memorial of the Lord's Passion

The Holy Sacrifice

The Holy and Divine Liturgy

The Sacred Mysteries

The Most Blessed Sacrament

Holy Communion

Holy Mass

III. The Eucharist in the Economy of Salvation

The signs of bread and wine

At the heart of the Eucharistic celebration are bread and wine which through the words of consecration become Christ's body and blood. Bread and wine also symbolize the goodness and of creation as we see in the Old Testament. In the New Testament the miracles of the multiplication of the loaves and the wedding at Cana prefigure the superabundance of the Eucharist.

The institution of the Eucharist

By celebrating the Last Supper with is disciples, Christ gave the Passover its definitive meaning. Christ's death and Resurrection are the new Passover and an anticipation of the final Passover of the Church and the glory of her kingdom.

"Do this in memory of me"

Jesus commanded us to repeat his words and actions until he comes, not merely remember what he did. On the first day of the week the early Christians would meet to break bread. The celebration of the Eucharist has continued to this day, and remains the center of the Church's life.

"Thus from celebration to celebration, as they proclaim the Paschal mystery
of Jesus 'until he comes,' the pilgrim People of God advances, 'following the
narrow way of the cross,' toward the heavenly banquet, when all the elect will
be seated at the table of the kingdom." CCC 1344

IV. The Liturgical Celebration of the Eucharist

The Mass has stayed the same since the second century. It has two parts: the liturgy of the Word and the liturgy of the Eucharist.

The movement of the celebration

all gather together

liturgy of the Word

the presentation of the offerings

the anaphora

the preface

the epiclesis

the institution narrative

anamnesis

intercessions

communion

Questions for Reflection:

What a lot of great information on the Eucharist! A lot of food for reflection here!

I don't have any specific questions this week, but welcome your comments!

Week 27: Passages 1226-1292

2008-10-04T05:51:00.000-07:00

Woohoo! We are on the second page of readings! We are reading about the sacraments of initiation, today we cover Baptism and begin Confirmation.

Baptism in the Church

From the day of Pentecost the Church has celebrated Baptism. Through Baptism the believer enters into Christ's death, is buried with him and rises with him.

Augustine says of Baptism:

"The word is brought to the material element, and it becomes a sacrament." (CCC
1128)

III. How is the Sacrament of Baptism Celebrated?

The following gestures and symbols are part of the rite of Baptism:

the sign of the cross

the proclamation of the Word

exorcisms

baptismal water

essential right (immersing 3 times or pouring water 3 times while saying "N., I baptize you in the name of the Ftaher, and of the Son and of the Holy Spirit."

annointing with the sacred chrism

in the Eastern Churches, Confirmation follows

white garment

candle, lit from the Easter candle

First Holy Communion

solemn blessing

IV. Who Can Receive Baptism?

Any unbaptized adult, child or infant can receive Baptism. Faith must continue to grow after Baptism in a community of believers. In addition to the parents, a godfather and godmother help the newly baptised on the road of a Christian life.

V. Who Can Baptize?

The ordinary ministers of Baptism are the Bishop and priest, and the deacon in the Latin Church. In the case of necesity anyone, even a non-baptized person, can baptize.

VI. The Necesity of Baptism

The Lord affirms that Baptism is necesary for salvation. However,

"God has bound salvation to the sacrament of Baptism, but he himself is not
bound by his sacraments." (CCC 1257)

Those who suffer death for the sake of Christ, are considered to be baptized by blood. For catechumens who die before baptism, their desire to recieve it along with repentance for their sins assures them the salvation of the sacrament.

"Every man who is ignorant of the Gospel of Christ and his Church, but seeks
the truth and does the will of God in accordance with his understanding of it,
can be saved. It may be supposed that such persons would have desired
Baptism explicitly if they had known its necesity." (CCC 1260)

The Church entrusts babies who die without Baptism to the mercy of God.

VII. The Grace of Baptism

In Baptism all sins are forgiven, original sin, personal sins and punishment for sin. The temporal consequences of sin (suffering, illness, death) remain as does concupiscence. Baptism also makes us a new creature, an adopted son of God, member of Christ, and temple of the Holy Spirit. We are incorporated into the Church and the common priesthood of all believers. Baptism unites us with all Christians, even those who are not in full communion with the Church. Baptism gives us an indelible spiritual mark that shows we belong to Christ.

Article 2 The Sacrament of Confirmation

Confirmation is necesary for the completion of baptismal grace. Confirmation enriches us with the strength of the Holy Spirit to spread and defend the faith.

I. Confirmation in the Economy of Salvation

The Old Testament prophets announced that the Spirit of the Lord would rest on the Messiah. The descent of the Holy Spirit at Jesus' baptism was a sign that he was the Son of God. Jesus promised the outpouring the Spirit to everyone, which he fulfilled at Pentecost.

From the time of the apostles, the newly baptised were given the gift of the Spirit through the laying on of hands to complete the grace of Baptism. Very early an anointing with perfumed oil was added to the laying on of hands.

"This annointing highlights the name 'Christian' which means 'annointed' and
derives from that of Christ himself who God 'annointed with the Holy Spirit.'"
(CCC 1289).

In the early Church Confirmation was linked with Baptism and was performed at the same time. In the Eastern Church this is still the case.

Question for Reflection:

How can we teach our children about Baptism? Do you have any special traditions for celebrating their Baptism days?