THE EARLY CHURCH WAS CATHOLIC • FATHER JOHN • MARRIAGE PREPARATION
VOLUME 31 • ISSUE 1 • WINTER 2018
6 THE EARLY CHURCH WAS CATHOLIC The first Christians believed and taught the same things that the Catholic Church in the 21st Century holds — the truth received from Jesus Christ.
34 WHEN IN ROME Catholic East Texas magazine talks to Father John Henao about vocations, the priesthood, and formation in Rome.
4 8 12 18 19 22 26 28 30
FROM THE BISHOP THE MASS IN THE EARLY CHURCH
Luke Heintschel
56
THE ECCLESIOLOGY OF THE EARLY CHURCH
57
Dr. David Tamisiea
THE EARLY CHURCH'S CONTRIBUTION TO MARRIAGE
Father Joshua Neu
BAPTISM THE EARLY CHURCH
Jodi Phillips
MARY IN THE EARLY CHURCH
Father George Elliott
42 44 48 52
58 61 67
THE EARLY CHURCH PRAYED FOR THE DEAD
Father Joshua Neu
PRAYERS OF THE SAINTS
Amanda Martinez Beck
MORE THAN A CHECKLIST: A NEW VISION FOR MARRIAGE PREPARATION IN THE DIOCESE OF TYLER
Deanna M. Johnston
40
54
PETER IS HERE
CET Staff
2018 ANNUAL APPEAL KICKOFF TEACHING EVENTS St. Philip Institute
MAKE ALL THINGS NEW
2018 Bishop's Annual Appeal
FEATURED CATHOLIC PROFESSIONAL
an interview with Neal Slaten
A FAITHFUL ESTATE PLAN
Mark Henry, East Texas Catholic Foundation
THE APOSTASY THAT WASN'T
a book review by Father Matthew Stehling
PALABRAS DEL OBISPO LA IGLESIA PRIMITIVA FUE CATÓLICA
Padre Matthew Stehling
LA MISA EN L A IGLESIA PRIMITIVA
Luke Heintschel
LA ECLESIOLOGÍA DE L A IGLESIA PRIMITIVA
Dr. David Tamisiea
L A IGLESIA PRIMITIVA CONTRIBUCIÓN AL MATRIMONIO
Padre Joshua Neu
68 70 74 76 78 82
BAUTISMO EN L A IGLESIA PRIMITIVA
Jodi Phillips
MARÍA EN L A IGLESIA PRIMITIVA
Padre George Elliott
L A IGLESIA PRIMITIVA OR ABA POR LOS MUERTOS
Padre Joshua Neu
LA INTERCECION DE LOS SANTOS
Amanda Martinez Beck
CUANDO EN ROMA
una entrevista con Padre John Henao
MÁS QUE UNA LISTA: UNA NUEVA VISIÓN PAR A L A FORMACIÓN MATRIMONIAL EN L A DIÓCESIS DE T YLER
Deanna M. Johnston
O
n my journey home to the Catholic Church, one early saint whose story drew me in was St. Lawrence, one of
the seven deacons of the Church in Rome in the third century.
TREASURES OF THE CHURCH
Under the emperor Valerian, the Christian clergy were
AMANDA MARTINEZ BECK
required to offer a sacrifice to the Roman gods or pay with
MANAGING EDITOR
H
their life. Pope Sixtus II was beheaded alongside the other six
ave you ever participated in a communal Rosary?
deacons, and before he was killed, the prefect of Rome ordered
Some mornings before work, I am able to make it,
Lawrence to hand over the treasure of the church to the state.
and I have learned a lot from taking part in this prayer.
Lawrence was given three days to fulfill this command, and
The rosary leader say the first part of the creed and the rest of us respond. As we progress to the mysteries and the
in that time he took all the riches of the Church and gave them
Hail Mary’s, I hear the speech patterns and accent of each
away. Then, on the third day, he rounded up the poor, the sick,
decade leader. Each voice hits my ear in a fresh way with
and the weak people of the Church, presenting them to the
different sounds, speeds, and spaces in the familiar words.
prefect. Lawrence said, “These are the treasure of the Church!”
P
F
God. When I lean into their stories, I hear the same words of
something to despise. In hearing Lawrence’s story, for the first
the historic faith, echoed and repeated, over and over again.
time I could see myself as God saw me--the Church’s treasure.
A
Yes, the treasure of the Church of Jesus Christ are all the ones
stories of the saints of the Catholic Church, it’s like praying a
most beautiful--leaves behind. The story of St. Lawrence’s life,
communal Rosary. We learn about the pauses, speeds, insights
his faithful boldness, and his subsequent martyrdom proclaim
of the saints, and the more we learn, the fuller picture we
the truth of the Catholic Church, that we care for the least of
have of God and His Church. The life of each saint is beaded
these--the unborn, the disabled, the elderly, the poor, the sick,
together on the rosary of faith, each decade a repetition
and the broken--day in and day out, with the repetition of prayer,
of the Hail Mary with a unique emphasis or varied speed.
a living Rosary offered up that we all might become saints. †
or his boldness, Lawrence was martyred. His story
raying the Rosary is a distinctly Catholic practice, and I
proclaims the truth of the Catholic Church, truth that I
think about my brothers and sisters throughout the history
desperately needed. For so long, I had seen my own weakness as
of the Church who have prayed and offered up their lives to
s this issue of The Catholic East Texas proclaims, the early
that our culture--preaching survival of the fittest, strongest, and
Church was Catholic. When we steep ourselves in the
Catholic East Texas (USPS 001726) is a publication of the Catholic Diocese of Tyler, 1015 ESE Loop 323, Tyler, Texas 75701-9663. Telephone: 903-534-1077. Fax: 903-534-1370. E-mail: news@catholiceasttexas.com. ©2018 Diocese of Tyler. POSTMASTER: Send address changes to: CET Subscriptions, 1015 ESE Loop 323, Tyler, TX 75701-9663
VOLUME 31 • ISSUE 1 WINTER 2018 Publisher Most Rev. Joseph E. Strickland Bishop of Tyler Chaplain and Executive Editor Father Matthew Stehling Communications Director Ben Fisher ben@catholiceasttexas.com Managing Editor Amanda Martinez Beck Layout and Design Creative Jay
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3
A
s I write this, I have just returned from United States Council of Catholic Bishops general assembly in
Baltimore.
Meeting
together
with
my
brother
bishops to get the work of the Church done is an
excellent way to stay focused on what is important. I return home, focused on what matters: JESUS CHRIST AND HIS TRUTH. There
are
many
particular,
important
truths
that
Jesus
Christ teaches us. All of them point to His person; all of them come from His divine nature of self-sacrificing love. All of the truths of the Lamb of God help us to know the Lamb better,
and
to
know
ourselves
better
as
children
of
God.
The Eucharist, that incredible gift of the Body and Blood of Jesus Christ—once we know that it really is Him, we can receive Him, and then kneel in awed contemplation over His love for us. This is a truth of Jesus Christ:
when we participate worthily
in it, brings us close to Him and helps us to know Him well. All of His truths are like this: We learn them, we participate in them, and in knowing Christ we draw near to Him. The truths of Jesus Christ are not just facts or things we keep in our head. Instead, they are like seeds that spring forth in wonderful fruit in our lives and the lives of those around us, carrying us toward eternity with God. This is the heart of the teaching mission of the Church and of the Diocese of Tyler – not just to teach people facts, but to teach living truths that, once learned, create a new person through faith in Jesus Christ. These truths are precious, they are wonderful, and they are valuable to all of humanity. The world usually resists the truth, but we have to be a teaching voice, keeping and repeating God’s truths so that some will hear them, and come to believe. One of these truths is this: that Jesus Christ founded one Church, upon Peter and the Apostles, with the sacraments, with authority, with unity, and with an evangelical mission to heed the command of Jesus: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And, behold, I am with you always, until the end of the age” (Matthew 28 19-20). We
must
do
what
Christ
commanded,
and
tell
the
entire
world about His One, Holy, Catholic, and Apostolic Church.
4
Presbytery mosaic Basilica of San Vitale, Ravenna, Italy
THE MASS
IN THE EARLY CHURCH LUKE HEINTSCHEL, M.A. Dispelling the Rumors
liturgically and mystically present. It wasn’t just a remembrance,
W
but a participation in the first Passover. Even later generations
had a difficult time answering. One common accusation was
In the New Testament, Jesus elevates the Passover sacrifice;
that “the early Church looked nothing like Catholicism and
no longer is it only Israel that is saved, but the entire world,
that things like the Mass were invented centuries after Christ.”
and not merely from political and physical slavery, but slavery
hen I was in high school, I had frequent dialogues
understood their Passover sacrifices to be in commemoration
with my non-Catholic friends about Christianity. They
for what the Lord did for me when he brought me out of Egypt.
would ask questions and make accusations which, at first, I
to sin. In the Gospel of John, Jesus is called “the Lamb of God,”
What is a Catholic to do when faced with an accusation like
and as the Lamb of God, he elevates the Paschal sacrifice as
this? Fear not! The truth is, the Church did not invent the Mass
his blood is spilled on the cross. Like the children of Israel
hundreds of years after Christ but was given the Eucharist by
in Egypt, Christians are covered by the blood of the Lamb,
Christ himself. In fact, the early Church was remarkably similar
protected from eternal death. At the Last Supper, Jesus tells his
to what we Catholics believe and practice today. When one looks
apostles to “do this” in memory of him, and like the children of
at the historical record, especially through the witness of the
Israel remembering the Passover, we continually remember
early Church, this fact becomes evident. While there have been
that “Christ, our Paschal Lamb, has been sacrificed” as we
changes and development over the centuries, the Mass has
participate in the Mass (1 Corinthians 5:7). When we celebrate
stayed constant in its essential substance from the beginning.
this mystery, Christ and his sacrifice are present, a witness to the mercy of God that was foreshadowed in the Passover.
Biblical Foundations
I
t is difficult to discuss the development of the Mass without
The Liturgy in the Early Church
making reference to its scriptural origins. The Bible provides
I
n the first few centuries of the Church, Christians
the foundational witness for the beginnings of the Catholic
perpetuated this singular sacrifice as Christ commanded.
liturgy. We must look to the Old Testament to provide a backdrop
When Christ instituted the Eucharist, it was not a separate
for the development of the liturgy. The Mass emerged out of
event from the crucifixion—they were one and the same. This
Jewish sacrificial customs, instituted in the Old Testament.
sacrifice took a form which Catholics will find very familiar.
When the Israelites were in slavery in Egypt, God sent Moses
Justin Martyr, a philosopher who converted to Christianity
to rescue them. Through Moses, God instructed them to
and eventually died for the faith, wrote a work explaining and
sacrifice an unblemished male lamb in the prime of its life.
defending Christian beliefs and practices to the Roman Emperor
The flesh of the lamb was to be eaten entirely, alongside wine
Antoninus Pius around the year 150 A.D. Justin Martyr’s
and unleavened bread, and its blood was to be painted onto the
explanation on the Mass itself is cited in the Catechism of the
wooden doorposts of the Israelites. In this first Passover the
Catholic Church and explains how Christians worshipped:
lamb’s blood marked the houses of the Israelites, saving them from the death that God wrought for the firstborn sons of the
On the day we call the day of the sun, all who dwell
Egyptians (Exodus 11). God then commanded the Israelites to
in the city or country gather in the same place. The
celebrate the Passover continually, that they may remember
memoirs of the apostles and the writings of the
the salvation brought to them by God. In Jewish tradition, the
prophets are read, as much as time permits. When
continual celebration of the Passover made the original Passover
the reader has finished, he who presides over those
9
gathered admonishes and challenges them to imitate
these prayers, Justin says, all the people exclaim “Amen.” After
these beautiful things. Then we all rise together
that, the people receive communion from this “eucharisted”
and offer prayers for ourselves… and for all others,
bread, and take some to those who couldn’t be there.
wherever they may be, so that we may be found
If you’ve ever been to a Catholic Mass, the parallels here
righteous by our life and actions, and faithful to the
should be obvious. St. Justin Martyr was describing the
commandments, so as to obtain eternal salvation.
same kind of liturgy celebrated throughout Church history.
When the prayers are concluded we exchange the
And this was just a little over 100 years after Christ’s death!
kiss. Then someone brings bread and a cup of water
History certainly shows that the Catholic Church did not
and wine mixed together to him who presides over
invent the mass, especially not centuries after Christ.
the brethren. He takes them and offers praise and
We might encounter someone who says, “Sure, the worship
glory to the Father of the universe, through the name
style is similar, but the early Church didn’t think that Jesus
of the Son and of the Holy Spirit and for a considerable
was really present in the bread like modern Catholics do. That
time he gives thanks (in Greek: eucharistian) that we
was a later invention by the Catholic Church.” But they couldn’t
have been judged worthy of these gifts. When he has
be further from the truth! The Catholic Church teaches that
concluded the prayers and thanksgivings, all present
Jesus Christ is fully present in the Eucharist. Have you heard
give voice to an acclamation by saying: 'Amen.' When
the phrase “body, blood, soul, and divinity” in the Mass? That
he who presides has given thanks and the people
means that Jesus’s body and blood are present, that he is really
have responded, those whom we call deacons give to
present in the Eucharist. When we receive the bread and wine,
those present the "eucharisted" bread, wine and water
we are receiving his flesh and blood, as Jesus describes in John
and take them to those who are absent. (CCC 1345)
6:22-59. We’re not receiving a corpse, but rather we receive his
Let’s unpack that a little bit. Christians gathered together on
living human soul and his divine nature. (That’s one reason
Sunday to worship. In the first part of that worship, they read
why receiving the Eucharist isn’t cannibalism, as some have
from scripture (the “memoirs of the Apostles” seems to be the
accused.) The truth of the Eucharist as the body, blood,
gospels, while the “writings of the prophets” seems to be the
soul, and divinity of Christ has been a consistent teaching
Old Testament). Then the presider speaks about what has been
throughout Church history, and so we can ask with confidence,
read, and encourages the faithful to live it out in their lives. This
"Did the early Church believe all this?”
The answer is yes!
is essentially what we still do in the first half of the Mass! In the Liturgy of the Word, we hear from the Old Testament (writings
The Doctrines of the Eucharist in the Early Church
of the prophets) and from the New Testament (memoirs of the
I
n addition to the practice of the Mass, Justin Martyr also
Apostles). Then we hear a homily from the priest or deacon,
wrote about the Eucharist:
where they speak to the faithful about the readings or life as a Christian. After that, Justin Marty describes what we
And this food is called among us the Eucharist, of
experience in the prayers of the faithful and the kiss of peace.
which no one is allowed to partake but the man who believes that the things which we teach are true...
From there, Justin describes the Liturgy of the Eucharist.
For not as common bread and common drink do we
It begins with the offertory (“someone brings bread and a
receive these; but in like manner as Jesus Christ our
cup of water and wine mixed together”), where the faithful
Savior, having been made flesh by the Word of God,
offer the bread and wine for the sacrifice to the priest. You
had both flesh and blood for our salvation, so likewise
might notice this in your parish when someone brings the
have we been taught that the food which is blessed
gifts to the altar. Then for a considerable time, the presider
by the prayer of His word… is the flesh and blood of
offers prayers and gives thanks. St. Justin was writing in
that Jesus who was made flesh. (First Apology 66)
Greek, so when he says “give thanks,” the word he uses is
eucharistian. This might seem familiar to you, because it’s
Even before Justin Martyr, St. Ignatius, writing in 110 A.D.,
where we get the word “Eucharist.” The Eucharistic prayers
taught that the doctrines concerning the Eucharist were so
come from this idea—that it is a sacrifice of thanksgiving, an
important that if you didn’t believe that it was Jesus really
idea originating in scripture. When the priest has concluded
present in the Eucharist, then you shouldn’t receive it. He writes:
10
Sacrifices of Abel and Melchizedek mosaic - Basilica of San Vitale, Ravenna, Italy
Take note of those who hold heterodox opinions on the
the Catholic Church with Peter and the Apostles. It is also
grace of Jesus Christ which has come to us, and see
important to recognize that the Church is not based on the
how contrary their opinions are to the mind of God.
Bible, as some other Christian churches aspire to be. The
[…] They abstain from the Eucharist and from prayer
Church pre-dates the New Testament documents, and it is
because they do not confess that the Eucharist is the
instrumental in understanding them so that we may live a life
flesh of our Savior Jesus Christ, flesh which suffered for
in conformity to the Word of God. The Catechism says it well:
our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing
Still, the Christian faith is not a “religion of the book.”
in their disputes. (Letter to the Smyrnaeans 6:2–7:1)
Christianity is the religion of the “Word” of God, a word which is “not a written and mute word, but the Word
Living and teaching in the second century fewer than 100
years
Irenaeus
after
the
Gospel
of
John
teaches
the
same
thing
was
about
written,
the
which is incarnate and living.” If the Scriptures are
St.
not to remain a dead letter, Christ, the eternal Word
Eucharist.
of the living God, must, through the Holy Spirit, “open
Speaking of the resurrection at the end of time, he says:
[our] minds to understand the Scriptures.” (CCC 108) [The
becomes
the
Eucharist,
which
is
the body and blood of Christ; so also our bodies,
What a gift to have the witness of the Mass, and of the saints
being nourished by it, and deposited in the earth,
and teachers of the Catholic Church, as we live our faith in
and suffering decomposition there, shall rise at
God’s world! †
their St.
bread]
appointed
Irenaeus
received
time. his
(Against teachings
Heresies from
St.
5.2.3)
Luke
Heintschel
obtained
his
B.S.
in
Communications
with
an
emphasis in Theology and Philosophy as well as his M.A. in Biblical
Polycarp,
Theology from John Paul the Great Catholic University in San Diego,
who received his teachings from St. John the Apostle
CA.
himself. Similar quotes from the early church fathers
Testament and the Gospel of John. Luke currently works as Assistant
abound. When you look at history, it’s quite easy to see
Director of Communications for the Diocese of Tyler, and supports the
He wrote his masters thesis on priesthood and liturgy in the Old
St. Philip Institute of Catechesis and Evangelization and the teaching
how Catholic teachings, especially the teachings on the
mission of the Bishop. He lives in Tyler with his wife Gabriela, and
Eucharist, find their origin in the teachings of Jesus Christ.
son Joseph. Luke can be contacted at lheintschel@dioceseoftyler.org.
Since the Eucharist is the “source and summit” of the whole Catholic life, we find an essential continuity between the
FOR FURTHER READING
Catholic Church today and Christianity very early on. We
The Mass of the Early Christians by Mike Aquilina
know both from scripture and history that Jesus Christ started
11
THE ECCLESIOLOGY
OF THE EARLY CHURCH DAVID A. TAMISIEA, J.D., PH.D.
Anastasis with Church Fathers fresco Church of the Holy Saviour in Chora, Istanbul, Turkey
The Nature, Origins, and History of Ecclesiology
only of those Christians united interiorly by hidden bonds of grace,
E
faith, and charity. Luther, for example, maintained that there are
cclesiology is that branch of theology that studies the Church
two separable communities that go by the name Christian: “the first,
as such. Ecclesiology began in earnest in the sixteenth century,
which is natural, basic, essential, and true, we shall call ‘spiritual,
when the Church was compelled to respond to the Protestant
internal Christendom.’ The second, which is man-made and external,
Reformers, who taught that Christ founded only an invisible,
we shall call ‘physical, external Christendom’” (On the Papacy).
internal, spiritual Church, and that the visible hierarchy of the Church composed of the pope and the bishops is a purely human
Based on their belief that the true Church is purely an invisible,
institution. For the Reformers, the “real” Church of Christ consists
spiritual reality, the Reformers refused to accept the authority of
12
the pope and the bishops as divinely appointed shepherds and
charity, and the indwelling of the Holy Spirit. The Council further
teachers of the faith: “I declare that neither pope, nor bishop, nor
teaches in Lumen Gentium that the Church is the new People of
anyone else, has the right to impose so much as a single syllable of
God with a basic social structure composed of the hierarchy (pope,
obligation upon a Christian man without his own consent” (Martin
bishops, priests, and deacons) and the Christian lay faithful, each
Luther, Babylonian Captivity of the Church). The Reformers also
with their own proper vocation and mission. The hierarchy is
rejected the ministerial priesthood as a man-made institution
called to govern, teach, and sanctify the Church, and the laity is
of the popes, and advocated instead a priesthood common to all
called to be the living and holy presence of the Church in the world.
Christians. As Luther put it, “Be fully assured that all of us alike are
The Ecclesiology of the Early Church
priests, and that we all have the same authority about the Word and
W
as the early Church Catholic? To put an even finer point on
the Sacraments” (Babylonian Captivity of the Church). While they
the question, did the early Church resemble the purely
differed on particular points of doctrine, the Reformers were united in their belief that the Catholic Church had become corrupt over the
invisible, internal, spiritual Church of the Protestant Reformers?
centuries and no longer resembled the Church founded by Christ.
Or did it also include in its essential nature a visible, external, hierarchical structure like that of the Catholic Church, with a pope,
As a consequence, Catholic theologians in the aftermath of the
bishops, priests, and the like? Because Protestants claim that the
Reformation began to produce theological treatises on the nature
Church over the centuries gradually became corrupt, perhaps the
and structure of the Church itself. Hence, ecclesiology as a distinct
best source for finding answers to the question of whether the
theological enterprise was born. While Catholic theologians did
early Church was Catholic is found in the writings of the earliest
not deny the internal, invisible, spiritual bonds uniting the Church,
Church Fathers, those known as the Apostolic Fathers. The term
they stressed that which was being denied: the governing and
“Church Fathers” refers to those widely influential Christian
teaching authority of the pope and the bishops, participation in the
writers of the first eight centuries of Christianity, most of them
sacraments, and the external profession of the same Christian faith
bishops, who are considered the eminent teachers of Christian
taught by the Catholic Church. After the polemics of the Reformation
doctrine. Since the Church Fathers are the “founding fathers”
died down, however, Catholic theologians began to articulate
of Christianity, Christians of all stripes consider the witness of
an ecclesiology that includes both the Church’s visible, external,
the Fathers to be reliable and definitive. The Apostolic Fathers
hierarchical structure and its invisible, spiritual, elements into an
in particular, though, are those Church Fathers in the first two
integrated whole. This theological work culminated in the Second
centuries, who were either directly taught by the Apostles or were
Vatican Council (1962–1965) in its central ecclesiological document,
strongly influenced by the Apostles by being in such close proximity
the Dogmatic Constitution on the Church, Lumen Gentium.
to them. Due to their close contact with the Apostles, the Apostolic Fathers are considered especially trustworthy and privileged
While a detailed account of Vatican II’s teaching on the Church in
witnesses to the Christian faith in its earliest stage of development.
Lumen Gentium is beyond the scope of this article, it is important to note that the Council teaches that the Church is a supernatural
St. Clement of Rome’s First Letter to the Corinthians
reality composed of divine, transcendent, and salvific elements
O
ne of the most important Apostolic Fathers is St. Clement of
that are inseparably united to its human, visible, and hierarchical
Rome (c. 30 A.D.–c. 100 A.D.). Clement was a prominent figure
structure. The Council compares the Church to the Incarnation,
in the early Church and the third successor to St. Peter as Bishop of
as a mystery of faith, a supernatural reality, and “one complex
Rome, after Linus and Cletus, making him the fourth pope. According
reality” composed of both human and divine elements, with both
to a well-documented tradition, Clement had been taught directly by
visible and invisible aspects (Lumen Gentium 8). Moreover, the
the Apostles. The most important testimony comes from St. Irenaeus,
Council teaches that the Church, by her intimate relationship with
the second-century bishop of Lyons: “This man [Clement], as he had
Christ, “is in the nature of sacrament—a sign and instrument, that
seen the blessed apostles, and had been conversant with them, might
is, of communion with God, and of unity among all men” (Lumen
be said to have the preaching of apostles still echoing [in his ears],
Gentium 1). Like a sacrament, the Church’s visible dimension,
and their traditions before his eyes” (Against the Heresies III.3.3).
consisting of its teaching, sacraments, and hierarchical structure, is the very means by which it brings about its invisible, interior
Clement’s most famous written work is his First Letter to the
dimension, namely, the spiritual communion of all its members
Corinthians, written sometime during the last decade of the first
with God and each other in Christ, united invisibly by grace, faith,
century (c. 92 A.D.–101 A.D.). The occasion for Clement’s letter is
13
that some young Christian laymen in Corinth had usurped the role
As Clement makes clear, the Eucharistic liturgy is not to
of the priests in presiding over the Eucharistic liturgy. Clement
be
makes clear in his opening address that the Corinthians had asked
participants’ tastes and preferences, but rather pursuant to
him to intervene in the matter as the head of the Church in Rome:
the order established by Christ. Clement insists that everyone
performed
haphazardly
according
to
the
individual
ought to “give thanks to God in his own order […] not going
The Church of God which sojourns at Rome, to the
beyond the rule of ministry prescribed to him” (41), and
Church of God sojourning at Corinth. […] Owing, dear
chastises the young men seeking to disrupt this order who
brethren, to the sudden and calamitous events which
thereby “divide and tear in pieces the members of Christ” (46).
have happened to ourselves, we feel that we have been
While Clement’s First Letter to the Corinthians is not an
somewhat tardy in turning our attention to the points respecting which you consulted us; and especially to
ecclesiological treatise per se, it does offer an important
that shameful and detestable sedition, utterly abhorrent
glimpse into certain aspects of the Church in its earliest stage
to the elect of God, which a few rash and self-confident
of development. Clement’s intervention itself, by that very fact,
persons have kindled to such a pitch of frenzy, that
illustrates that the Bishop of Rome, the pope, had from the very
your venerable and illustrious name, worthy to be
beginning a pre-eminent role in governing the Church and
universally loved, has suffered grievous injury. (1)
ensuring the integrity of its doctrine. Clement, after all, was called upon to exercise his authority as head of the Church in Rome
Clement goes on to rebuke the young laymen and exhorts
to resolve a doctrinal and disciplinary dispute in the Church in
them to repent of their rebellion and submit to the priests in
Corinth. Clement’s letter also makes clear that the early Church
humility and obedience. Clement compares the Church to an
was not a flattened community of equals, where anyone could
army where all are not prefects, tribunes, centurions, captains
perform whatever function he chose, but was a community with
or the like, “but each one in his own rank performs the things
a divinely-established hierarchical order where each person
commanded by the king and the generals,” and similarly,
exercised his role according to the particular vocation he had
compares the Church to a human body with a head and diverse
received from God. Contrary to Luther, the early Church never
members, where “all work harmoniously together, and are under
considered all Christians alike as priests, but rather insisted only
one common rule for the preservation of the whole body” (37).
its ordained ministers could preside over the Eucharistic liturgy.
Clement affirms that the Church is composed of bishops, priests,
St. Ignatius of Antioch’s Seven Letters
deacons, and laypeople, and that the order and functions
A
proper to each of them in the Church are fixed by God himself:
nother important Apostolic Father is St. Ignatius of Antioch (c. 35 A.D.–117 A.D.). Along with his friend and fellow bishop St.
It behooves us to do all things in [their proper] order,
Polycarp, Ignatius was reputed to be a disciple of the evangelist St.
which the Lord has commanded us to perform at stated
John, one of the twelve Apostles. In a famous homily praising him,
times. He has enjoined offerings [to be presented]
the fourth-century Church Father St. John Chrysostom preached that
and service to be performed [to Him], and that not
Ignatius “held true converse with the apostles and drank of spiritual
thoughtlessly or irregularly, but at the appointed times
foundations [from them]” and that “the hands of the blessed apostles
and hours. Where and by whom He desires these things to
touched his sacred head” to ordain him as bishop of Antioch (Homily
be done, He Himself has fixed by His own supreme will,
on St. Ignatius 1–2). Likewise, Eusebius, in his fourth-century
in order that all things, being piously done according to
history of the Church, calls Ignatius an “Apostolic man” because
His good pleasure, may be acceptable unto Him. Those,
of his direct contact with the Apostles, and writes that Ignatius
therefore, who present their offerings at the appointed
was “chosen bishop of Antioch, second in succession to Peter”
times, are accepted and blessed; for inasmuch as they
(Ecclesiastical History III 36). In fact, Church Father Theodoret
follow the laws of the Lord, they sin not. For his own
in his fifth-century Dialogues writes that Ignatius was ordained
peculiar services are assigned to the high priest [i.e.
bishop of Antioch by no less than St. Peter himself (Dialogues II).
the bishop], and their own proper place is prescribed
O
to the priests; and their own special ministrations
n his journey to martyrdom in Rome, St. Ignatius wrote
devolve on the Levites [i.e., the deacons]. The layman
seven letters (c. 117 A.D.) addressed to six early Christian
is bound by the laws that pertain to laymen. (40)
communities and another to his friend St. Polycarp, then bishop
14
of Smyrna in Asia Minor. Ignatius’ chief concern is to preserve
if we so live. Furthermore, it is necessary that those
the unity of the Church and oppose the heresies just then
who are deacons of the mysteries of Jesus Christ please
beginning by exhorting the early Christian communities to honor
everyone in every respect. (Letter to the Trallians 2)
the hierarchical structure of the Church established by Christ. Ignatius repeatedly implores the Christians in these communities to do everything in harmony with the bishop who presides over the community in the place of God, with the presbyters (i.e.,
Ignatius is especially concerned that the Christian faithful always act with the approval of their bishop, which he says is effectively acting in obedience to Christ and God the Father:
the priests) who stand in the place of the apostles, and with the
For when you are subject to the bishop as to Jesus
deacons who have been entrusted with the ministry of Christ:
Christ, it is evident to me that you are living not in
Flee from divisions as the beginning of evils. You must all follow the bishop as Jesus Christ followed the Father, and follow the council of presbyters as you would the apostles; respect the deacons as the commandment of God. (Letter to the Smyrnaeans 8) Be eager to do everything in godly harmony, the bishop presiding in the place of God and the presbyters in the place of the council of the apostles, and the deacons, who are especially dear to me, since they have been entrusted with the ministry of Jesus Christ, who before the ages was with the Father and appeared at the end of time. (Letter to the Magnesians 6)
accordance with human standards but in accordance with
Jesus
Christ.
(Letter
to
the
Trallians
2)
Be subject to the bishop and to one another, as Jesus Christ in the flesh was to the Father, and as the apostles were to Christ and to the Father, that there may be unity, both physical and spiritual. (Letter to the Magnesians 13) Ignatius exhorts the Christian communities to “do nothing without the bishop” in order to preserve the unity in the Church established by Christ (Letter to the Philadephians 7; Letter to the
Smyrnaeans 8). Ignatius even goes so far as to call God the Father “the bishop of all” (Letter to the Magnesians 3), as if to stress a corresponding authority residing in the bishop, who has been
It is essential, therefore, that you continue your current
appointed by God to oversee the Christian community. In one
practice and do nothing without the bishop, but be
letter, Ignatius compares the harmony that ought to exist between
subject also to the council of presbyters as to the apostles
the priests and their presiding bishop to strings perfectly fitted
of Jesus Christ, our hope, in whom we shall be found
to a harp, and then appeals to all the Christian faithful to “join
Arch fresco Church of Saint Nicholas, Demre, Turkey
the chorus” so that they might “sing in unison with one voice
possess the succession from the apostles; those who,
through Jesus Christ to the Father” (Letter to the Ephesians 4).
together with the succession of the episcopate, have received the certain gift of truth, according to the
Notably, Ignatius shows extraordinary deference and honor in
good pleasure of the Father. (Against Heresies IV.26)
his address to the Church of Rome, which he calls “worthy of God, worthy of honor, worthy of the highest happiness, worthy of praise,
While Irenaeus acknowledges that it would be possible in principle
worthy of obtaining her every desire, worthy of being deemed holy,
to demonstrate a continuous, unbroken line of succession from
and which presides over love, is named from Christ, and from the
the Apostles to the bishops of each local Church, he dispenses
Father, which I also salute in the name of Jesus Christ, the Son of
with this task except for showing the line of bishops of “the
the Father” (Letter to the Romans, Opening Salutation). While it is
very great, the very ancient, and universally known Church
not a full-fledged defense of the pope’s supreme authority over the
founded and organized at Rome by the two most glorious
whole Church, it certainly coheres with other more explicit accounts
apostles, Peter and Paul” (III.3). Above all else, Irenaeus asserts
in the Church Fathers of papal primacy over the whole Church.
that the teaching of doctrine by all the Christian Churches must correspond with what is taught by the Church of Rome:
What can we learn from Ignatius’ letters about the nature and structure of the Church? Ignatius makes clear in his letters that
For it is a matter of necessity that every Church should
the hierarchical structure of the Church was established by Christ
agree with this Church, on account of its preeminent
and willed by God: one bishop over a local Church, supported
authority, that is, the faithful everywhere, inasmuch
by his priests and assisted by his deacons. Ignatius is emphatic
as the tradition has been preserved continuously by
that the bishop is the divinely-appointed authority and source
those [faithful men] who exist everywhere. (III. 3)
of unity in each local Church, so that nothing in the Church
Irenaeus then enumerates the unbroken succession of bishops of
should be done without the approval of the bishop. Contrary to
Rome after Peter, from Linus down to the bishop of Rome in his own
Luther’s declaration that “neither pope, nor bishop, nor anyone
time, and concludes that it is above all else the bishops of Rome (i.e.,
else” can impose any obligation upon any Christian without their
the popes) who preserve and safeguard the one true apostolic faith:
consent, Ignatius stresses that when it comes to the affairs of the Church, the Christian faithful are strictly obliged to follow
In this order, and by this succession, the ecclesiastical
their bishop as God’s duly-appointed representative over them.
tradition from the apostles, and the preaching of the truth, have come to us. And this is most abundant
St. Irenaeus of Lyons’ Against Heresies
proof that there is one and the same vivifying faith,
A
which has been preserved in the Church from the
nother important early Church Father is St. Irenaeus of
apostles until now, and handed down in truth. (III. 3)
Lyons (c. 125 A.D.–202 A.D.). Although St. Irenaeus is not
strictly speaking an Apostolic Father, he is only one generation
According
removed from the Apostles. Irenaeus wrote that as a youth, he was
in
taught the apostolic faith by the St. Polycarp, bishop of Smyrna,
against
who had been taught by St. John the Apostle and Evangelist.
the
to
Irenaeus,
Church which
of all
the
Rome other
is
apostolic
tradition
preserved
the
standard
of
orthodoxy
Christian
teaching
is
measured.
Letter to Diognetus
St. Irenaeus’ most famous work is Against Heresies (c. 180 A.D.),
A
nother significant text from the time of the Apostolic Fathers
in which he outlines in five books the authentic Christian faith
that reveals important details about the makeup of the early
received from the Apostles over against the Gnostic heresies.
Church is the anonymously penned Letter to Diognetus. Although
Irenaeus asserts repeatedly in Against Heresies that the faith
the exact date of composition is unknown, the author speaks
he is presenting is that which the Church received from the
of Christianity as being something fresh and new in the world.
Apostles. Contrary to the Gnostic heretics who claimed to possess
Most scholars estimate it was written sometime in the second
a secret oral tradition from Jesus himself, Irenaeus teaches that
century when Christians were being persecuted. Calling himself
the bishops were established by the Apostles as heads of the
“a disciple of the Apostles,” the author writes a brief account of
Churches and as their successors to keep intact the true faith:
the Christian faith to a man named Diognetus, a pagan who had
Wherefore it is incumbent to obey the presbyters
apparently been posing questions to him about the Christian
who are in the Church—those who, as I have shown,
religion. Unlike other writings of the era, the Letter to Diognetus
16
soul. Christians in the world have a divinely appointed vocation
is not concerned about the governing structure or inner life of the
and mission to be God’s active agents that change the world
Church, but instead has an overtly apologetic and missionary aim.
from within: “Such is the important position to which God has One of the chief concerns of the letter is to explain how ordinary
appointed them, and it is not right for them to decline it” (6).
Christians stand in relation to the world. In making the case for Christianity, the author is particularly sensitive to the widespread
The Letter to Diognetus is an invaluable source for understanding
perception of the Greco-Roman world that Christians were
the Christian lay vocation in the Church because it articulates
foreigners who posed a threat to society. He insists Christians
so well the ordinary Christian’s relationship to the world. It
are no different from their pagan countrymen by race, ethnicity,
balances what we learn about the Church from St. Clement of
language, life-style or culture, nor are they indiscriminately
Rome’s First Letter to the Corinthians, St. Ignatius of Antioch’s
opposed to pagan society and culture. Rather, Christians are fully
seven letters, and St. Irenaeus’ Against Heresies, because it
engaged in the social and civic life of the countries within which
shows that the Christian lay faithful have their own unique and
they reside. What distinguishes Christians from non-believers,
positive mission given to them by God that differs from that of
however, is the supernatural character of their way of life that
the clergy: the Christian layman is in the world, not of the world,
creates a somewhat paradoxical relationship with the world:
but nevertheless for the world. The Christian layman’s approach
They live in their own countries, but only as aliens;
to the world is neither total rejection nor uncritical acceptance.
they participate in everything as citizens, and endure
Rather, he is called by God to be a holy presence and witness
everything
in the midst of the world, thereby changing it from within.
as
foreigners.
Every
country
is
their
Fatherland, and every Fatherland is foreign. They
The Early Church Was the Catholic Church
marry like everyone else, and have children, but they
W
do not cast out their offspring. They share their food
hat conclusions can be drawn from this survey of four
but not their wives. They are “in the flesh,” but they do
Apostolic Fathers? While none offer a systematic treatise
not live “according to the flesh.” They live on earth, but
on the Church, we can still piece together a basic ecclesiology of
their citizenship is in heaven. (Letter to Diognetus 5)
the early Church from their writings. They present a Church with
The author makes clear to Diognetus that Christians follow a manner
a divinely established hierarchical order of bishops, priests, and
of life that transcends and often opposes the beliefs and practices
deacons who minister to the rest of the faithful. They also indicate
of their pagan counterparts. Christians reject the decadence and
that the bishops were the successors to the apostles and had a pre-
immorality of the culture in which they live, that is, the sins of
eminent role in governing the Christian faithful, safeguarding the
hatred, idolatry, vanity, adultery, and infanticide that characterized
apostolic tradition, teaching the faith, and celebrating the Eucharist.
pagan societies. Even though they live in the world, they are first
It is evident that the bishop of the Church in Rome had a unique role
and foremost citizens of the Kingdom of God. As the author puts
in preserving the Christian faith received from the Apostles and,
it, “Christians dwell in the world, but are not of the world” (6).
when that faith was compromised, in intervening to correct doctrinal
The author of the Letter to Diognetus compares the life of
errors. It is also clear that all Christians were not considered equally
Christians in the world to the soul that animates the body: “In a
to be priests with all the same rights in the Church, but only those
word, what the soul is to the body, Christians are to the world” (6).
ordained to the priesthood could legitimately preside over the
Like the soul in the body, Christians are dispersed throughout the
Eucharistic liturgy. Even so, it is evident that the non-office-bearing
world, exercise a hidden influence upon it, and give it new life and
Christians had their own proper mission to be the Church’s living
stability by their way of life and witness. Even though the world
witness and sanctifying presence in the world. In short, even the
responds with hatred, Christians love the world like the soul “loves”
earliest Christian writings by the Apostolic Fathers lead to the
the flesh that rebels against it. The persecution of Christians in a
inescapable conclusion: the early Church was the Catholic Church. †
mysterious way strengthens the Church and leads to its growth
Dr. Tamisiea is the Executive Director of the St. Philip Institute
and increase, much like ascetic practices serve to strengthen the
of
Catechesis
and
Evangelization
in
the
Diocese
of
Tyler.
Dr.
Tamisiea obtained his B.A. from the University of Notre Dame,
FOR FURTHER READING The Fathers by Pope Benedict XVI
J.D. from the University of Texas School of Law, and M.A. and Ph.D. in Theology from Ave Maria University in Ave Maria, FL. Dr. Tamisiea lives in Tyler, Texas, with his wife, Seana, and six children.
17
THE EARLY CHURCH'S
CONTRIBUTION TO MARRIAGE FATHER JOSHUA NEU, SSL
Christ as the "Land of the Living" mosaic - Church of the Holy Saviour in Chora, Istanbul, Turkey
S
ince a Christian understanding of marriage has been the
Early Christian writings show they believed that marriage was a
norm for many centuries, sometimes we may not recognize
permanent commitment, that the spouses were equal partners
what is so striking—even radical—about it. Comparing the
in the marriage, and that fidelity to one’s spouse was of great
Catholic understanding of marriage in the early Church to the
importance, seen in the writings of the early Church, such as
marriage practices of the surrounding Roman Empire reveals
The Shepherd of Hermas from the early 2nd century, The First
the distinctly Christian contributions to the institution of
Apology by St. Justin Martyr, written around 150 A.D., and other 2nd century writings by theologians like Athenagoras of Athens,
marriage. The distinctly Christian understanding of marriage
St. Theophilus of Antioch, and St. Irenaeus. These writers defend
comes out in three aspects: permanence, equality, and fidelity. In
the
early
themselves share days
a
days
surrounded gospel
lived
view
marriage
of by of
Christianity, this
culture
marriage.
differently
Catholics that
Catholics
than
their
did in
the permanence of marriage, since they forbid remarriage. They
found
uphold the equality of the spouses, reminding us that each has
not
equal rights in marriage. And these early Christians teach us
those
that fidelity is expected and that infidelity is seen as a tragedy.
neighbors.
Faced with a culture that did not understand marriage in the
In ancient Rome, marriage was not considered to be a permanent
way Christ taught us, the early Church had to be clear about
relationship and was a relatively private affair. Divorce was
her understanding of marriage. The Church of old made radical claims about marriage, and the life-giving teachings
so commonplace that the event was not recorded in official
of ancient Christians are still taught in the Catholic Church
Roman records until the 5th century A.D., and along with
to this day. Faced again with a culture that does not recognize
frequent divorce came frequent remarriage. Marital fidelity was
not
generally
expected,
particularly
of
the
Christ’s
husband;
teachings
about
marriage,
the
Catholic
Church
continues to teach the ancient faith of the first Christians. †
Roman men could have relationships with multiple women
Fr. Joshua Neu, SSL, obtained a Licentiate in Sacred Scripture at the Pontifical Biblical Institute in Rome. He currently works as the Director of Faith Formation in the St. Philip Institute of Catechesis and Evangelization, as well as Assistant Director of Vocations for the Diocese of Tyler. He can be contacted at frjoshua@stphilipinstitute.org.
without repercussions. This disparity was reflected in the laws of the Roman Empire, where men and women were not considered equals and women faced harsh penalties for adultery.
18
BAPTISM
IN THE EARLY CHURCH JODI PHILLIPS Unless one is born of water and the Spirit
two weeks before: “Repent, and be baptized every one of you
E
in the name of Jesus Christ for the forgiveness of your sins;
arly in the public ministry of Jesus a man named Nicodemus
and you shall receive the gift of the Holy Spirit" (Acts 2:1-42).
comes to visit Jesus by night (John 3:1-21). Nicodemus was a
Pharisee and a teacher of the law, a ruler of the Jews embarrassed to be seen speaking with Jesus in the light of day, for his religious and
political
brethren
were
uncomfortable
with
Jesus.
CATECHISM OF THE CATHOLIC CHURCH:
But
1257 – The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them... The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord.
Nicodemus comes to Jesus anyway to tell him that he, among others, recognizes that he is a teacher who has come from God. Nicodemus remarks that the signs performed by Jesus must mean he comes from God, and Jesus replies, “Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God… unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that
Throughout the Acts of the Apostles there are echoes of this
which is born of the Spirit is spirit.” Clearly Nicodemus is confused
same formula. The apostles and their disciples preach the
by this response, and we hear Jesus ask why a teacher of the law
gospel; those who hear it repent of their sins, are baptized,
cannot understand these things, as if they should be self-evident.
and receive the Holy Spirit. In fact, the joy of the Gospel is so great that entire households, presumably including even children and servants, were baptized at once (Acts 18:8)
CATECHISM OF THE CATHOLIC CHURCH:
Jesus’
1213 – Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission.
command
was
clear,
and
the
stakes
are
high.
“Unless one is born of water and the Spirit, he cannot enter the kingdom of God.” The Apostles, therefore, began to
unfold
the
mystery
of
this
foundational
sacrament
in
the letters they sent to the early Christian communities. In St. Paul’s letter to the Romans baptism is described as a burial, a sharing in the death of Christ so the one baptized might also share
Brethren, what shall we do?
in his resurrection (6:4-11). This death, he claims, is necessary; by
J
esus’ last words to his Apostles include a command to baptize
this death one is freed from his sinful body, freed from his sin, freed
as they preach the Gospel, and the promise that those who
from the law. By Christ’s life, one is made ruler of his passions, a
are baptized will receive the Holy Spirit (Mt 28:19; Mk 16:16;
slave of righteousness, and a partaker of grace. St. Paul also explains
Acts 1:8). The apostles took Jesus at his word. On the day of
that to live in the Spirit is to set one’s mind on the things of the
Pentecost, the apostles were filled with the Holy Spirit and began
Spirit, which are heavenly things. It is this very Spirit, given through
to preach the Gospel with fervor. As the Jews celebrated the
baptism, who makes people “children of God, and if children, then
feast of the giving of the law on Mt. Sinai, many were “cut to the
heirs, heirs of God and fellow heirs with Christ” (Rom 8:12-17).
heart” upon hearing the apostles speak and asked, “Brethren, what shall we do?” St. Peter, first of the apostles, boldly responds
From St. Peter, we learn that, “Baptism… now saves you, not as
with the command and the promise given by Jesus less than
a removal of dirt from the body but as an appeal to God for a clear
19
conscience, through the resurrection of Jesus Christ (1 Pet 3:21).”
which we were ourselves regenerated. For, in the
St. Augustine’s definition of a Sacrament as “an outward and
name of God, the Father and Lord of the universe,
visible sign of an inward and invisible grace” follows the thought
and of our Savior Jesus Christ, and of the Holy
of St. Peter; the outward sign of baptism is the washing away of
Spirit, they then receive the washing with water.”
dirt, the inward and invisible grace is the cleansing from sin.
While the Didache and St. Justin Martyr give us elements of the practice in the second century, St. Ignatius of Antioch (35107) describes the effects of the Sacrament. In his Epistle to
CATECHISM OF THE CATHOLIC CHURCH:
Barnabas he says of baptism, “we go down into the water full
1279 – The fruit of Baptism, or baptismal grace, is a rich reality that includes forgiveness of original sin and all personal sins, birth into the new life by which man becomes an adoptive son of the Father, a member of Christ and a temple of the Holy Spirit.
of sins and foulness, and we come up bearing fruit in our hearts, fear and hope in Jesus and in the Spirit.” Likewise, less than a hundred years later St. Irenaeus (130-202) stated, “For as we are lepers in sin, we are made clean, by means of the sacred water and the invocation of the Lord, from our old transgressions; being spiritually regenerated as new-born babes.” Meanwhile, stories like that of St. Perpetua (d. 203), who was
Baptismal Practices of the Church after the Apostles
baptized into the faith just days before her martyrdom, spread
A
fter the death of the apostles, the Church continued to
across the Christian communities to such an extent that it was
follow the command of Christ, armed with the knowledge
sometimes read in the liturgy. By the time of St. Augustine (354-430),
and understanding given them by the letters which had begun
a full-fledged process for initiation into the Church had emerged.
to circulate far and wide. In the second century a document
In
called the Didache was written, thought to be the teaching
fact,
the
process
for
men
and
women
to
become
Christian in the fourth century looked remarkably similar
of the Apostles handed down. The Didache gives precise
to today’s practice! First, they were enrolled in the Pre-
instruction for how the Sacrament of Baptism is to be celebrated:
Catechumenate,
the form follows the words given by Christ, instructing that
Faith.
all should be baptized “in the name of the Father, and of the
The
which
was
a
Pre-Catechumenate
time might
of
inquiry last
into
many
the
years.
Son, and of the Holy Spirit;” the matter should be running
The Catechumenate proper began when one made a serious
water, or some other sort of water poured on the head of the
commitment to be baptized at the Easter vigil. During that time,
candidate. Instructions for fasting are included in the teaching.
they would receive instruction in the faith. Next was the Period of Purification and Enlightenment, which took place during Lent.
The early Church Fathers attended to this Sacrament in their
As was encouraged by the authors of the Didache, this time was
writings, affirming the necessity of Baptism for Salvation, and
marked by serious fasting and abstinence. In fact, the Catechumens
defining the effects of the Sacrament as St. Paul had already begun to
often refrained from bathing at the public baths for weeks on
do. Remnants of writings from the second century also describe the
end! Finally, they would receive the Sacrament of Baptism on
process of preparation and administering the Sacrament in detail.
the night of the Easter Vigil, and then spend the next eight days in mystagogy (literally “interpretation of the mystery”), a period
Take, for example, St. Justin Martyr, a pagan convert who
marked by explanation of the Sacraments they had received.
lived from the years 100-165 AD, just after the death of the last apostle John. In his First Apology, he describes the process
Ever Ancient, Ever New
by which one prepared oneself for baptism. After hearing the
I
n 381, Bishops met in Constantinople for the second ecumenical
Gospel and assenting to it, one made a firm commitment to
council of the Catholic Church. Among other issues, the
live in accordance with Christ’s teachings. Prayer, fasting, and
Bishops revised the Creed written in Nicaea, just over 50 years
repentance were all necessary to this preparation. St. Justin
prior. To this day we profess this same creed each Sunday: “I
then describes the Sacrament being administered in this way: “Then
they
are
brought
by
us
where
there
believe in one, holy, catholic and apostolic Church. I confess
is
one baptism for the forgiveness of sins and I look forward to
water, and are regenerated in the same manner in
the resurrection of the dead and the life of the world to come.
20
Amen.” The words of Jesus to Nicodemus are still relevant today, still proclaimed in every Catholic Church across the world, still practiced and celebrated. As the Priest states in the Rite of Infant Baptism, “This is our faith. This is the faith of the Church. We are proud to profess it, in Christ Jesus our Lord." †
CATECHISM OF THE CATHOLIC CHURCH: 1280 – Baptism imprints on the soul an indelible spiritual sign, the character, which consecrates the baptized person for Christian worship. Because of the character, Baptism cannot be repeated.
Jodi Phillips obtained her B.A. in Philosophy from the University of Nebraska at Kearney in 2008 and her M.A. in Theology from Franciscan University of Steubenville in 2013. She currently works as the Lay Campus Minister at
FOR FURTHER READING
St. John Paul the Great Catholic Campus Ministry in the Diocese of Tyler.
The Early Church by Henry Chadwick
She lives in Tyler, TX. Jodi can be contacted at phillipsjm1@gmail.com.
Baptism of Christ mosaic - Baptistry of Neon, Ravenna, Italy
Virgin and Child mosaic Hagia Sophia, Istanbul, Turkey
MYSTICAL ROSE AND MOTHER OF GOD:
MARY IN THE EARLY CHURCH FATHER GEORGE ELLIOTT, STL
A
s a rose begins with a small bud, holding within itself
because He was a true man. But if Mary didn’t conceive virginally,
all of its petals in seminal form, so also the Catholic
Jesus was not true God, and if Mary wasn’t Jesus’ mother,
doctrine on Mary began in the early Church with one compact
Jesus was not a true man. Therefore, for humanity to be saved
teaching, holding within itself all of the doctrines and devotions
according to God’s plan, Mary must be the Virgin Mother of God.
that would one day flourish into the Church’s full teaching on
The concept of Mary being the mother of Jesus who was true
Mary. What was that teaching? Paul lays it out in the earliest
God and true man was carried into the later centuries with
book of the New Testament, the Letter to the Galatians, “But
the Greek word θεοτοκος (theotokos), which means “God-
when the fullness of time had come, God sent his Son, born of a
bearer” or “mother of God.” One of its earliest uses was in the
woman, born under the law, in order to redeem those who were
prayer dated as early as the middle of the 2nd century, the “Sub
under the law, so that we might receive adoption as children”
Tuum Praesidium” (which is still prayed by Catholics today!):
(4:4-5). God’s eternal plan for salvation was for His Son to be born of a woman, and that woman was Mary. From this
We fly to thy patronage,
kernel, which was present in the earliest times of the Church,
O holy Mother of God; (θεοτοκος - theotokos)
bloom forth all of the different elements of Marian doctrine.
despise not our petitions in our necessities, but deliver us always from all dangers,
Mother of God
O glorious and blessed Virgin. Amen.
T
he early Church Fathers received and reflected on Paul’s
Great saints, theologians, and bishops continued to use the
interpretation of the importance of the role of Mary in
term. St. Alexander, bishop of Alexandria and a key figure at the
salvation. St. Ignatius of Antioch, who was a disciple of the Apostle
Council of Nicaea, wrote in 320 A.D. that Jesus Christ “bore a
John, wrote a letter to the Ephesians as he was being carried off to
body not in appearance but in truth, derived from the Mother of
Rome to be martyred around the year 100 A.D. In it he says, “For
God." And St. Athanasius in 373 A.D. reflected upon "the Word
our God, Jesus the Christ, was conceived by Mary according to
begotten of the Father on high" who "inexpressibly, inexplicably,
God’s plan, both from the seed of David and of the Holy Spirit.” St.
incomprehensibly and eternally, is he that is born in time here
Ignatius points out not only that Jesus was conceived by Mary, but
below, of the Virgin Mary, the Mother of God.” And the term
that this conception was “according to God’s plan.” God’s eternal
“Mother of God” became canonized in the doctrinal vocabulary of
plan for salvation included Mary as the mother of Jesus Christ.
all Christians at the Council of Ephesus in 431 when it stated that
In the following paragraph, St. Ignatius says “the virginity of
Jesus was "according to his divinity, born of the Father before all
Mary, her giving birth, and the death of the Lord are three
ages, and in these last days, according to his humanity, born of the
mysteries to be loudly proclaimed”. Ignatius considered Mary’s
Virgin Mary for us and for our salvation…A union was made of the
virginity and motherhood to be in the same category as the
two natures…In accord with this understanding of the unconfused
death of our Lord! Why is Mary’s virginity and motherhood so
union we confess that the Holy Virgin is the Mother of God.”
important to St. Ignatius? The salvation worked by Jesus Christ
The New Eve
required him to pay an infinite debt on behalf of man, and that
B
ut the early Christians did not see Mary’s role as a passive
requires Him to be true God and true man. Jesus, as God, could
placeholder. She was not just that necessary human being
pay an infinite debt by His death because He has infinite worth, and Jesus, as man, could pay that debt on behalf of humanity
who fell by the wayside after God used her to become man.
23
According to the Fathers of the Church, Mary had an essential
fierce debates regarding the identity of Jesus Christ, and
and active role in the entire work of salvation. From the earliest
it was not until the second half of the fourth century that
times, this active and essential role was communicated by the
theological reflection could continue on the Mother of God.
frequent parallel made between Eve and Mary. St. Justin Martyr
Mary’s Sinlessness
in his Dialogue with Trypho, written around 150 A.D., writes
O
“While Eve, who still a virgin and undefiled, by conceiving the
ne of the first doctrines reflected upon by the Fathers
word that came from the serpent, brought forth disobedience
of the Church was Mary’s sinlessness. If Mary was
and death; the Virgin Mary, taking faith and joy, …answered, Be
the Mother of God, how could God not have preserved his
it done to me according to thy word. And so by means of Mary
own mother from the pain of sin? And if the virgin Eve was
was Jesus born; …through whom God overthrows the serpent and
undefiled by sin prior to her participation in the condemnation
those angels and men who have become similar to it, and through
of mankind, it is only fitting that the new Virgin should
whom God works deliverance from death for all those who repent
be undefiled by sin as she participated in the salvation of
of their sins and believe in Him.” Just as the virgin and undefiled
mankind. Therefore, we see a great number of authors
Eve had an essential role alongside Adam in the condemnation of
proclaiming the sinlessness of the Blessed Mother in connection
humanity, so also the virgin and undefiled Mary had an essential
with her Divine Motherhood and her role as the new Eve.
role alongside Christ, the new Adam, in the salvation of humanity.
St. Ephrem (+373 A.D.) is the greatest early proponent of Mary’s
St. Irenaeus in 150 A.D. goes even farther than St. Justin Martyr
sinlessness. In a hymn he wrote: “We praise you as full of
writing of Eve and Mary: “And though the one had disobeyed God,
every grace, for you bore the God-Man... Holy and immaculate
yet the other was drawn to obey him; so that the virgin Mary might
Virgin” and again in a poem: “You and your mother are alone
become the advocate of the virgin Eve, and as the human race
in this: that you are wholly beautiful in every way. There is in
had been bound to death by a virgin, so it is saved by a virgin, the
You, Lord, no stain, nor any spot in your Mother." And perhaps
balance being preserved —a virgin's disobedience— by a virgin's
most explicitly in another poem he says, "My Lady most holy,
obedience.” St. Irenaeus goes so far as to say that the human race
all-pure,
is “saved by a virgin”! He of course does not mean to say that
incorrupt, all-inviolate…spotless robe of Him who clothes
Mary, and not Jesus, saved humanity, but rather that Mary had
himself with light as with a garment . . . flower unfading, purple
an essential and active role with Jesus in the salvation humanity.
woven by God, alone most immaculate!" St. Ephrem was not
all-immaculate,
all-stainless,
all-undefiled,
all-
alone in his teaching regarding the sinlessness of Mary. St. In summary, since the first and second centuries of the
Ambrose included the greeting of the angel (“full of grace”) in
Church, Christians have held that the virgin Mary, by God’s
his interpretation of Mary’s sinlessness when in 430 A.D. he
eternal plan, had a particularly honored relationship with God
wrote, "Mary, a Virgin not only undefiled but a virgin whom
(“Mother of God”), and that she played an essential and active
grace has made inviolate, free of every stain." And, when St.
role in the salvation wrought by Jesus Christ (“the new Eve”).
Augustine addressed the sinlessness of the Blessed Virgin, he said, "I wish to have absolutely no question when treating of sin."
The Blooming of Marian Doctrine: the Fourth Century
F
Mary’s Perpetual Virginity
the end of the second century and the second half of the
conceiving Christ, but throughout her whole life. If Mary was the
fourth century? The third century of the Church saw harsh
Mother of God, how could she seek to have another son through
persecutions from a series of emperors and magistrates that
natural birth? Was her divine Son not enough? Did being the
suppressed theological reflection on the part of Christians.
Mother of the Body of Christ, the Church, leave something to be
The Christian’s books were burned, gatherings were banned,
desired for Mary? St. Ambrose responds: “Imitate [Mary], holy
citizenship was revoked, property was confiscated, and leaders
mothers, who in her only dearly beloved Son set forth so great an
were killed. After the Edict of Milan in 313 A.D., Christianity
example of maternal virtue; for you do not have sweeter children
was legalized in the Roman Empire, and theological reflection
[than Jesus], and the Virgin did not seek the consolation of being
continued. The first half of the fourth century was filled with
able to bear another son” (388 A.D.). But the argument was not
rom these two buds of Marian doctrine flourished the
A
fullness of Marian devotion in the second half of the
long with Mary’s sinlessness, the Fathers of the fourth and
fourth century. One might ask, what was happening between
fifth centuries reflected on Mary’s virginity, not only in
24
just logical, the Fathers also backed it up with Scripture. St.
up from that one compact teaching found in Galatians a broad
Hilary of Poitiers pointed out; “If [the brethren of the Lord] had
flourishing of Marian teachings by the middle of the fifth
been Mary's sons... she would never have been given over in the
century. (These teachings even precede the fundamental
moment of the passion to the apostle John as his mother, the Lord
definition of Christ having two natures in one person in
saying to each, "Woman, behold your son," and to John, "Behold
451
your mother" (354 A.D.). And when Helvidius interprets Matthew
which the engine of theological development progressed
1:18 (Before they came together, she was found to be with child
in the early Church—would never have poured out so much
by the power of the Holy Spirit”) to mean that Joseph and Mary
ink concerning the Blessed Mother had she not fulfilled an
eventually entered into marital relations, Jerome writes in 383
important role in the liturgical and devotional life of the Church.
A.D.!)
The
early
bishop-theologians—the
rails
upon
A.D., “I don’t know whether to laugh or cry. Should I accuse him of lack of experience or just carelessness? Suppose someone should
How could any devout Christian, who so firmly holds the truths
say: ‘Before eating lunch at the harbor, I set sail for Africa.’ Would
concerning the Mother of God, not turn to her intercession? How
this mean that his statement could not be valid unless he had to
could the early Christians not honor with veneration the Queen
eat lunch at the harbor some day?” He goes on to say, “Therefore,
of Heaven and Earth? The first clear evidence that has arrived
it is not necessary that the things one was planning to do should
to our era of Christians beseeching Mary’s intercession is the
really happen, should something else intervene to prevent them
above quoted prayer Sub Tuum Praesidium, which can be dated
from happening. Thus, when the evangelist says: ‘Before they
as early as the middle of the second century. That tradition of
came together,’ he means that the time of the wedding is near
prayer continued throughout the patristic period and into today.
and that things have reached the point that she who had been
It is only fitting to end with the prayer of the great pastor, Father
considered engaged was about to become a wife.” Jerome even
and Doctor of the Church, St. Augustine of Hippo (+430 A.D.):
goes so far as to say, “You say that Mary did not continue a virgin:
"Blessed Virgin Mary, who can worthily repay you with
I claim still more, that Joseph himself on account of Mary was
praise and thanksgiving for having rescued a fallen
a virgin, so that from a virgin wedlock a virgin son was born.”
world by your generous consent? ...Accept then such
Mary’s Queenship
poor thanks as we have to offer, unequal though they be
I
to your merits. Receive our gratitude and obtain by your
and Earth? Prior to Christian kingship which flourished in
sanctuary of heaven and enable them to bring about
the medieval period, the queen was not the wife of the king
our peace with God...Holy Mary, help the miserable,
(because the king oftentimes had many wives), but rather the
strengthen the discouraged, comfort the sorrowful,
queen was the king’s mother (cf. 1 Kings 2: 13-21; 2 Kings 10:13;
pray for your people, plead for the clergy, intercede for
Jeremiah 13:18). With this reasoning in mind, St. Athanasius
all women consecrated to God. May all who venerate
(+373 A.D.), one of the great defenders of the faith in the Arian
you, feel now your help and protection...Make it your
Crisis, wrote, “It becomes you to be mindful of us, as you stand
continual care to pray for the people of God, for you
near Him Who granted you all graces, for you are the Mother
were blessed by God and were made worthy to bear the
of God and our Queen. Help us for the sake of the King, the
Redeemer of the world, who lives and reigns forever.” †
f Mary is the Mother of God, and God is the King of Heaven
prayers the pardon of our sins. Take our prayers into the
and Earth, then how is Mary not the Queen of Heaven
Lord God Master Who was born of you. For this reason you are Fr. George Elliott is a priest of the Diocese of Tyler. He obtained his License in Patristic Theology from the Augustinianum Patristic Institute in Rome in 2016. He currently serves as Pastor of Sacred Heart Catholic Parish in Nacogdoches and Chaplain of St. Mary's Catholic Campus Ministry at SFA State University.
called 'full of Grace.'” Many other writers from the patristic period, such as Origen (+254 A.D.), Jerome (+420 A.D.), and Peter Chrysologus (+c. 450 A.D.) gave the Blessed Mother the regal title
domina in Latin or κυρια ( kuria) in Greek. Both terms literally mean “Lady” and are the titles used when addressing a queen.
FOR FURTHER READING
Marian Veneration and Intercession
Hail, Holy Queen: The Mother of God in the Word of God by Scott Hahn
A
longside the historical fact of the Assumption of the Blessed Mother, the Fathers of the Church had opened
25
THE EARLY CHURCH PRAYED FOR THE DEAD FATHER JOSHUA NEU, SSL
The Last Judgement fresco Church of the Holy Saviour in Chora, Istanbul, Turkey
M
any non-Catholics experience our Catholic worship for the
Catholics by saying prayer for the dead was “unscriptural,”
first time on a certain occasion: funerals. Frequently they
the practice of praying for the dead certainly can be found
tell the priest or their friends that it was one of the most beautiful,
in Bible. We can admit, though, that prayer for the dead
if not the most beautiful, funeral they have ever attended. It
does not appear frequently in the Bible, so it is easy to miss.
seems like something out of a movie, with the incense, the chant,
In situations like this, when there is some disagreement about
and the emphasis on prayer. For Catholics, on the other hand,
the teachings of Christ as revealed in the Sacred Scripture, the
while a funeral is certainly a very special Mass, it is still basically
place Catholics should always turn first is to the Tradition of
the same activity we do every Sunday. It is, after all, the Mass,
the Church, and especially to the writings of the Early Church
along with a series of prayers for the person who has passed away.
Fathers. Christians in the first few centuries after Christ, closer
For Catholics, a funeral is just doing what we always do when
in time and in culture to Christ himself, bear witness to the
we come together—praying. The big difference is that we are
ancient understanding of the Christ’s teachings. When we look
praying for the dead. A non-Catholic funeral usually is not a
for what the early Church thought about praying for the dead, we
prayer for the person who has died, but a memorial service.
discover yet again a basic truth: the early Church was Catholic.
This is why non-Catholics are often struck by the beauty and
The Early Church Prayed for the Dead
foreignness of a Catholic funeral: unlike many non-Catholic
A
Christians, we Catholics are there to pray for the dead.
cross ancient Christendom, from the earliest days and lasting for centuries, we find bishops and theologians
Settling a Debate
D
who declare that Christians pray for the dead. We even find
uring the Protestant Reformation of the 16th century,
evidence on tombs and in epitaphs. My personal favorite is a
Martin
reformers
delightful epitaph written by a bishop named Abercius for his
rejected the practice of praying for the dead. Catholics, on the
Luther,
John
Calvin,
and
other
own tomb at the end of the 2nd century. He was the bishop in
other hand, list prayer for the dead as one of the seven great
Hieropolis, in the western part of modern-day Turkey. In it,
Spiritual Works of Mercy. Although the reformers criticized
he calls himself “a disciple of the chaste shepherd,” and he
26
briefly recounts different episodes of his life. At the end, he
This belief in purgatory, rejected by many non-Catholic
writes, “Truly, I was in my seventy-second year; may everyone…
Christians, has biblical roots, such as 1 Corinthians 3:12-
who understands pray for Abercius.” This smart bishop left
15. We know that this is the teaching of Christ since it is
his flock with marching orders: pray for me when I am gone!
confirmed by the beliefs of the early Church. While the most ancient theologians may not have used the term “purgatory,”
Christians not only prayed for the dead in general, most but they
many of them describe exactly the same thing that modern
also offered Mass for people who had died. In the second century,
Catholics
the theologian Tertullian writes, “We offer sacrifices for the dead
believed in purgatory, even if they did not use that word.
on their birthday anniversaries.” Tertullian is using what became
believe
about
purgatory.
The
early
Church
St. Basil the Great, a bishop and theologian from Cappadocia,
a typical Christian turn of phrase—“birthday” refers to the day
in modern-day Turkey, gives an apt analogy. He compares
of the person’s death, the day when that person was hopefully
Catholics to wrestlers who fight the temptations of sin, the
born into eternal life. The sacrifices that Tertullian mentions are
flesh, and the devil. After life comes to an end, “if they are
not just any sacrifice; it is the Mass. Other saints make this clear,
found to have any wounds from their wrestling, any stains or
such as St. Cyril of Jerusalem, who explains the common prayer
effects of sin, they are detained,” he says. St. Basil’s younger
of Church during worship: “Then we make mention also of those
brother, St. Gregory of Nyssa, is even more explicit. He
who have already fallen asleep…for we believe that it will be of
says that after death, a person who has done evil, but not so
very great benefit to the souls of those for whom the petition is
much as to be sent to hell, “is purged by the purifying fire.”
carried up, while this holy and most solemn Sacrifice is laid out.”
In the Latin-speaking part of the Church, one of the greatest of
What could that sacrifice be other than the holy Eucharist, the
the Church Fathers is St. Augustine. He also believed in a post-
sacrifice of Christ’s body and blood re-presented in the Mass?
death purification. He compares our lives to the life of a farmer
St. Cyril gives us a fun analogy to explain the reason we pray for
who cultivates his land. The person who “has not cultivated
the dead and offer Masses for them. Praying to God for mercy
the land and has allowed it to be overrun with brambles” will
to be given to those who have died is like making a crown to
be purified of his sin in “purgatorial fire.” For St. Augustine,
offer a king on behalf of someone who has offended him. Of
we pray for the dead in order to hasten their purification.
course the king would accept the gift of a crown and would
The Early Church Continues Today
not punish his subject! Instead of a crown offered to a king,
W
e Catholics keep the same Tradition, unbroken since
St. Cyril says, we “offer up Christ who has been sacrificed for
the early Church. We still believe in the existence of
our sins” while we “offer prayers to Him for those who have
purgatory, and we still pray for the dead. We do so because it is
fallen asleep.” If a simple gift could please a worldly ruler, so
the teaching of the Christ passed down to us through the Church.
also the gift of Christ’s own body and blood will please the
We celebrate funeral Masses, not simply a memorial service,
heavenly Father, who will have mercy on those who have died.
and we have Masses offered for those who have died. We pray for our relatives, our friends, and those souls who have no one to
The Early Church Believed in Purgatory
B
ishops
and
theologians
in
the
early
Church
pray for them. Just like the early Church prayed for the dead and
bring
believed in purgatory, so we continue to do the same. The words
up the afterlife a lot, which makes sense, because
of St. Augustine are as fitting today as when he said them in 1600
the goal of this life is a happy afterlife. Since they knew
years ago: “For the whole Church observes this practice which
it was right to pray for the dead, they explained how our
was handed down by the Fathers: that she prays for those who
prayers can assist those who have died. Their explanations show
that
the
early
Church
believed
in
have died in the communion of the Body and Blood of Christ.” †
purgatory.
Fr. Joshua Neu, SSL, obtained a Licentiate in Sacred Scripture at the Pontifical Biblical Institute in Rome. He currently works as the Director of Faith Formation in the St. Philip Institute of Catechesis and Evangelization, as well as Assistant Director of Vocations for the Diocese of Tyler. He can be contacted at frjoshua@stphilipinstitute.org.
Purgatory is not heaven or hell, but it is not just an “in-between” place either. We Catholics believe that purgatory is process of purification that a person experiences after death but before
FOR FURTHER READING The Faith of the Early Fathers by William A. Jurgens
entering heaven. Everyone in purgatory will one day go to heaven, but they are first purified of their sins and the effects of their sins.
27
SAINT POLYC ARP (69-155) St. Polycarp was converted to Christianity by the Apostles and was ordained Bishop of Smyrna by St. John. He was influential in combatting heresy by teaching the faith handed down to him directly by the Apostles. Around 155 A.D., Polycarp was martyred for his refusal to offer incense to the Roman emperor. As they lit a fire beneath him, urging him to renounce Christ, he said, “Eighty and six years I have served Him, and He has done me no wrong. How then can I blaspheme my King and Savior? You threaten me with a fire that burns for a season; but you are ignorant of the everlasting punishment that is prepared for the wicked.” Miraculously, the fire did not burn him, so he was stabbed to death, and his blood extinguished the flames. St. Polycarp’s feast day is February 23.
SAINT JUSTIN M ART YR (100-165) Justin Martyr was a Gentile convert to Christianity who lived in the second century A.D. Born in Syria, He was fascinated by philosophy and searched for truth, sifting through the teachings of Stoicism, Pythagoras, and Plato. One day, he met an old man walking along the beach and engaged in conversation. This encounter
Saint Polycarp, when Christ seems far from us, may we remember your
pushed Justin toward the Prophets, who had the Holy Spirit to
example as you followed the example of the apostles. Pray for us as
guide them into all truth. He became a Christian and began his
we follow him. Amen.
own school, spending the rest of his life explaining and defending the faith of the Catholic Church. Among his contributions to the Church is his First Apology, in which he details the practices of the Catholic faith to the Roman
SAINT IRENAEUS (D. 304) St. Irenaeus was born into a Christian family in Asia Minor and at an early age became a disciple of St. Polycarp. He went to Gaul (modern-day France) as a priest, and eventually was ordained bishop there. Irenaeus engaged the contemporary arguments against the teachings of the Church in the
emperor Antoninus Pius. His description of the Mass is quoted in the Catechism of the Catholic Church today. Ultimately, Justin Martyr was condemned to death by beheading because he refused to sacrifice to the Roman gods. His relics are located north of Rome at Sacrofano and in Malta, and his feast day is June 1. He is sometimes referred to as Justin the Philosopher.
third century, rejecting the claim that Jesus had given secret
Saint Justin Martyr, pray that in our search for the Truth, God will
knowledge to some of his followers. He preached that Christ
open the gates of light for us the way God did for you and give us
taught the truth of the Kingdom openly, rejecting the dualism
the wisdom no human being can give. Amen.
of Gnostic heresy. He also defended apostolic succession, Scripture, and tradition. He is the second-most frequently quoted theologian in the writings of the Second Vatican Council, after St. Augustine, and his book Against Heresies was influential in unmooring the claims of Gnosticism from the hold they had in that age. His feast day is June 28. St. Irenaeus, that we may be firmly rooted in the teachings of the Church and proclaim them in love to our neighbor, pray for us!
SAINT MONIC A (322-387) St. Monica, a Christian, was married to a Roman pagan named Patricius, and they had 3 children who survived infancy. Patricius was unfaithful to Monica and he refused to allow their children to be baptized, which greatly grieved his pious wife. Monica gave herself in prayer and devotion for her children, one of whom would eventually convert to the Christian faith after seventeen years of defiance—St. Augustine of Hippo. After Augustine’s baptism in Italy, the mother and son journeyed toward North Africa, but Monica died along the way. She is known for her perseverance in prayer and tears for her children, and she is the patron saint of wives and of abuse victims. Her feast day is August 27. Dear Saint Monica, you were once the mournful mother of a prodigal son. Your faithfulness to prayer brought you and your son so close to God that you are now with him in eternity. By your intercession and God’s grace, your son St. Augustine became a great and venerable Saint of the Church. Please take my request to God with the same fervor and persistence with which you prayed for your own son.
SAINTS PERPE TUA AND FELIC IT Y (D. 203) The story of the lives of these early saints comes to us in The Passion of Saint Perpetua, Saint Felicitas, and their Companions, one of the earliest Christian texts. Perpetua was a Roman citizen, the mother of a newborn. Her father pleaded with her to renounce her Christian faith, but she refused. She was arrested with several other Christians including Felicity, and together they were imprisoned while they awaited their death. Felicity was a slave who was eight months pregnant. Because there was a law against for pregnant women to be executed, it was unclear if Felicity would join in the martyrdom that awaited her brothers and sisters in the faith. But two days before they went into the arena with the wild animals to be killed, Felicity gave birth to a baby girl, who was adopted by one of the Christian women in the community of believers in Carthage. Felicity and Perpetua were thrown into the arena with a rabid heifer, but the crowd cried out against the terrible thing they were witnessing. The saints ultimately met their death at the edge of the sword. Sts. Perpetua and Felicity are the patron saints of mothers, expectant mothers, ranchers, and butchers, and their feast day is March 7o. God, Perpetua and Felicity faced fear with love, met cruelty with kindness, and encountered the unknown with arms wide open. As I struggle in life, help me to live each day as Perpetua and Felicity did: fearlessly and with knowledge that I am a child of God. Amen.
MORE THAN A CHECKLIST A NEW VISION FOR MARRIAGE FORMATION IN THE DIOCESE OF TYLER DEANNA M. JOHNSTON, M.A.
Now who is next in line?
I have always enjoyed that first meeting with an engaged couple. I’ve met with hundreds of couples over the years and the initial
I admit, sometimes it feels like the only goal of marriage
appointment often begins the same way: I congratulate them
preparation ministry is to just get the couple to the altar.
on their decision to get married in the Church, and then ask for
We give them the paperwork, we send them to the classes
their story. How long have you been engaged? How did you meet?
or a retreat, and we check all the boxes. But when we only
Some couples give the facts only, saying, “We’ve been engaged
approach marriage preparation as an obstacle course of
for 3 months,” or “We met at school.” But sometimes they
“things to do,” both the parish and the couple miss the point.
let me in on the exciting, sometimes dramatic, details of
We want to do more than see them exchange vows on their
a chance encounter that eventually led to love. Whether
wedding day— we want them to encounter Christ, bring
they had been best friends since kindergarten, or were set up on a blind date by their moms, each couple has a
them into our parish families and support them in their life-
unique story and they are ready to begin the next chapter.
long journey of faith! We want to help them become Saints.
“Why do you want to get married?” I ask. Almost without fail,
Sure, there are couples who are already going to Mass, who are
the couple looks at one another with a smile and says something
enthusiastic about getting involved, and who will even fill out that
like, “We love each other” or “I can’t imagine my life without
parish registration form! Yet we know that they make up a very
him/her”. Then I ask the big one: “Why do you want to get
small percentage of all the couples who go through the marriage
married in the Catholic Church?” Those answers are usually the
preparation process. All too often the next time we will see a newly
same as well: “Well we were both born and raised Catholic, so it
married couple is at the baptism of their first child. Why is that?
seems like a natural next step.” Or “I’m Catholic, and I know it’s
While the Catholic marriage preparation process has not
important to my family for me to get married in the Church.”
changed much over the past few decades, today’s engaged
Eventually we get around to business and they ask, “What do we
couples
have to do to get married in the Catholic Church?” Cue the checklist
pew
and the parish calendar. In many parishes around the country,
have
study,
changed one-third
significantly. of
According
American
Catholic
to
a
2010
millennials
the next steps look the same: We give the couple a list of classes
(born between 1981-1996) attend Mass weekly, and 35% of
to attend and paperwork to return, we get a wedding date on the
adult
calendar, and then send them off to get things done. After 6-12
unaffiliated”. Therefore, if our couples are changing, the
months of preparation the wedding day is here, and they’re done!
way we approach marriage preparation must change as well.
30
millennials
consider
themselves
to
be
“religiously
Bishop
Strickland’s
Vision
for
Marriage
Formation
In the Constitution on Teaching the Catholic Faith Bishop Strickland says, “The [formation] and continuing support we
"THE FORMATION
give to couples entering into matrimony is perhaps the most important project we undertake. I call on this Diocese to
AND CONTINUING
radically commit itself to this difficult but necessary job.” He then adds, “This is not something that can be done without
SUPPORT WE GIVE TO
personal engagement of couples” (Constitution 3:18). This means we cannot expect the items on the checklist to do the
COUPLES ENTERING
evangelizing for us. The time of formation for the Sacrament
INTO MATRIMONY IS
of Holy Matrimony is a unique opportunity to evangelize because the couple comes to us seeking something they know
PERHAPS THE MOST
is good. They may not be able to perfectly articulate why the sacrament is so important, but they see something good. We
IMPORTANT PROJECT
have both an opportunity and a responsibility to walk with them as they continue to seek the Truth in their time of formation. Therefore, to
an
Bishop
Strickland
“accompaniment
has
model
committed of
our
[formation]
WE UNDERTAKE.
diocese for
the
I CALL ON THIS
Sacrament of Holy Matrimony, facilitated by sponsor couples under
the
direction
of
the
(Constitution
pastor”
3:18).
DIOCESE TO RADICALLY
Why Mentor/Sponsor Couples?
COMMIT ITSELF TO
One of the first steps in any kind of evangelization is to build relationships.
THIS DIFFICULT BUT
As valuable as classes and retreats are
to the marriage formation process, those cannot be the
NECESSARY JOB.
only tools we provide a couple as they begin their journey into married life. One of the greatest gifts we can give to an engaged couple is a foundation of support that will
THIS IS NOT
accompany them before and after the wedding day. Mentor way.
SOMETHING THAT
Through various meetings, usually in the married couple’s
CAN BE DONE
couples
provide
this
accompaniment
in
a
personal
home, the engaged couple experiences a more personalized
WITHOUT PERSONAL
formation that builds on the other aspects of their preparation. Mentor couples are not expected to have the perfect marriage.
ENGAGEMENT
No one is perfect! What they do offer is the witness of a solid marriage and they become a lifeline of support for the engaged
OF COUPLES”
and newly married couple through good times and bad.
Witness to Love: A Marriage Catechumenate Model
–BISHOP JOSEPH STRICKLAND CONSTITUTION ON TEACHING THE CATHOLIC FAITH SECTION 3, PARAGRAPH 18
As the Diocese of Tyler commits to this accompaniment model
of
marriage
formation,
we
are
implementing
a
program called Witness to Love in our parishes to help us
fulfill
this
renewed
vision
of
marriage
formation.
31
Witness to Love is a virtues-based, catechumenate model of
in their own marriage through the development of virtue.
marriage renewal and preparation that integrates modern
Witness to Love enables the parish to build on this relationship
principles of psychology and the virtues to help couples
to help rebuild trust between the engaged couple and the Church.
facilitate
an
authentic
dialogue
about
their
relationship.
This model also encourages and supports the priests in their
Mary-Rose and Ryan Verret, co-founders of Witness to Love,
role as the primary formators of the engaged couples. In the
developed Witness to Love after noticing that newly married
Constitution, Bishop Strickland emphasizes that the priests play
couples were missing in many Catholic parishes. The Verrets
a “primary role in accompanying couples as they journey toward
began a seven-year process of interviewing over 400 engaged
Holy Matrimony” (3:20). Therefore, the theological formation
couples through their work at their diocese and later at their
given by the clergy and the witness of the mentor couple are a
parish. During these hundreds of interviews, they realized that
crucial combination in the formation of the engaged couple.
even the best marriage conferences, natural family planning
Moving Forward
classes, and their own parish’s extensive marriage prep course— which included marriage catechesis and mentor couples selected
On January 20, 2018, the St. Philip Institute will host a diocesan
by the pastor—were not sufficient for success. The Verrets
Witness to Love training at the Cathedral of the Immaculate
discovered that what was needed was an authentic connection to
Conception in Tyler for clergy and marriage formation leaders.
parish life through the engaged couple’s choice of a mentor couple
I encourage you to discern how you can become involved.
whom they knew and admired. Trust and existing relationships
Bishop Strickland’s call to renew marriage formation ministry
were missing in the standard marriage-prep mentor format. In
in our diocese is a challenge to us all: “As members of this
creating Witness to Love they made a program that speaks to the
diocesan family, we all have a role in fostering marriage even
everyday struggles and joys of newlyweds, while giving them
if we cannot serve as a sponsor couple. […] All play a role in
parish lifelines of connection that last beyond their wedding day.
supporting married and engaged couples” (Constitution 3:24). Perhaps you will be asked to be a mentor couple or maybe you
Why is the Witness to Love Mentor Model so effective?
feel called to support marriage formation ministry in other ways. I ask that you please pray for the engaged and newlywed
A unique differentiator of Witness to Love is that engaged
couples and for marriage formation ministry in our diocese.
couples are invited to discern qualified mentors that they usually
already
know
and
trust
(and
which
meet
basic
Marriage is the foundation for the family. Families make
requirements). Deep conversions, encounter with Christ, and
up our communities and our parishes, and as St. John
renewal happen consistently for both the mentors and the
Paul the Great said, they are the “seedbed of vocations.” It
engaged couples. This is a two for one evangelization model.
is precisely because good and holy marriages transform society that the formation we provide to engaged couples
By allowing the engaged couple to choose their own mentor
matters greatly and is worthy of our prayers and efforts. †
couple, a concrete connection and integration into the parish
Deanna Johnston is the Director of Family Life for the St. Philip Institute. She graduated from the University of Memphis with her B.A. in Philosophy and Spanish, and later obtained her M.A. in Theology from Newman University in Wichita, KS. She is also a certified Billings Ovulation Method NFP Instructor. Deanna lives in Tyler with her husband Michael, and their two children, Alexandria and Simon. Deanna can be contacted at djohnston@ stphilipinstitute.org.
is developed. Through the sharing of the mentor couples’ own marriage journey, the engaged couple inherits a lifeline of support in their commitment to Christ and the Church. The mentors are not tasked with teaching moral or sacramental theology, but serve as powerful witnesses and guides, all the while growing
32
“ The formation and continuing support we give to couples entering into matrimony is perhaps the most important project we undertake.”
Witness to
Bishop Joseph Strickland of Tyler
L ove
Be a Part of the Renewal of Marriage Preparation! Witness to Love Training Session Who Should Attend? Clergy and Marriage Formation Leaders
When:
Saturday, January 20, 2018 9:30 am - 3:00 pm
Attendance: $70 individual / $80 couple
Where:
Cathedral of the Immaculate Conception 423 South Broadway Tyler, TX 75702
Registration is free for the Priests of the Diocese of Tyler Includes: Program Materials, Online Resources, Ongoing Support for Practical Application. Este evento también estará en español.
Sponsored by the St. Philip Institute of Catechesis & Evangelization
To Register, please call or email: Deanna Johnston 903-914-0827 djohnston@stphilipinstitute.org www.stphilipinstitute.org/familylife
WH
Tell us about yourself. I’m originally from Colombia, from a city called Medellín. I have one older brother. My father was an animal breeder—pigs, all sorts of animals. My mom was a stay-at-home mom and took care of my brother and me. My family was always very involved in the Church and had close relationship with our priests. We were at Mass on weekdays and on Sundays. I was an altar server from a very young age—I couldn’t even reach the top of the altar when I started serving. But I was so eager to be an altar server, and we knew the priest, so he allowed me to help out. I did that for a very long time, and then I moved to be a catechist, helping any way that I could in the church. I also went to minor seminary and started discerning the vocation of the priesthood. For as long as I can remember, I have always been inclined toward the priesthood. It’s something that’s always been in my mind, being a priest. For a time I thought I was called to be a religious priest, in a community, but then I realized that I was called to be a diocesan priest. In a religious community, you’re just focusing on one charism—work with kids, work with the young—but when you’re a diocesan priest, you have a chance to work with everyone. You do everything, so it gives you a wider experience of the Church.
HEN IN ROME CATHOLIC EAST TEXAS TALKS TO FATHER JOHN HENAO ABOUT VOCATIONS, THE PRIESTHOOD, AND FORMATION IN ROME 35
Do you think altar serving is a good thing to help with
out. It’s not like you go and that’s it! Just give it a chance.
discernment?
Like Bishop Strickland says, “Just give it one day. Even one day is a gift to God.” Be a man and don’t worry about it. God
Yes, I do. One, because you are attending Mass regularly
is the one to whom we give account at the end of our lives.
and you have to be attentive toward what is happening during Mass. Just being at Mass, you obtain the graces
Discernment is not only about whether you do or do not
that come from it and you learn the liturgy well. I would
want to become a priest, because if you determine if you are
encourage families to have their children be altar servers.
called to the priesthood, you have a million opportunities
They should start as early as they’re allowed. The earlier
to serve. I came to the point that I knew I wanted to be a
they start, the better it is—they develop a liking for it
priest; I just had to choose what I wanted to focus on. Did I
when they start young. That’s what happened for me.
want to work with the elderly? The young? With the poor? Or did I want to work with everybody? For women religious, it
I was raised in a very devoted Catholic family. My
applies as well—there are so many ways to serve as a sister.
mother was faithful to her daily rosary and daily Mass, and her parents were very faithful Catholics.
When I was growing up, the seminarians I knew were
Ninety percent of people in Colombia are Catholic.
Jesuits. I liked them, and so I thought that I needed to be a religious priest. Also, my brother is a religious priest in the
What is the attitude in Colombia about the call to the
Missionaries of the Divine Redemption. It’s what I knew.
priesthood?
When I went into the minor seminary, it took a little
When I was growing up, it was very normal to think about
time to know for certain that I wanted to be a priest. I
the priesthood. But as I got older, when I decided to go to
went with the mentality that I was going to be a religious
seminary, there was more resistance and more questions
priest, set in stone. I had a lot of lofty expectations, and
from others. The culture is changing, becoming more and
then reality hit. In the process of discernment, I realized
more secular. People who decide to go into the priesthood
that I was not happy to focus on one particular charism
may get made fun of— “So you don’t like women anymore?
as a religious priest. To people outside of the clergy, it
That’s why you want to be a priest?” Very often, the cultural
may seem like that is a minor detail—to become a priest
perception of manhood does not lend itself the priestly
in a religious order or to become a diocesan priest—
calling. To those men who might be afraid to start discerning
but it’s choosing between two very different paths.
whether the priesthood is for them, I would say this: Don’t be afraid. Try it out. Ultimately, we are here to please God.
For a time, I was confused. I thought, “Perhaps I’m not
We are not here to please other people or make others happy.
called to be a priest at all.” But after talking with my
If you think the priesthood will make you happy, then try
spiritual director and praying about it, I thought that
it. If you go and find you don’t like it, then discern your way
perhaps I’m not called to be a religious priest, but rather
36
Why go to Rome to be formed in the priesthood?
to the diocesan priesthood. I was drawn to the fact that as a diocesan priest, I can work with everybody and do
First of all, because the Bishop gave me that great
everything. I could see myself doing that, rather than
opportunity. But also, I think the Roman formation gives
working in one particular charism like the religious do.
a universal sense of the Church, regardless of where you
What would you say to young people about discerning their
come from—East Texas, Colombia, or elsewhere. You get
vocation, whether it be marriage, the priesthood, or the
a chance to see the universality of the Church. In class you
religious life?
study with people from everywhere—Vietnam, Germany,
What helped me was imagining myself in the future. For
Italy, for example. We come from so many different
instance, married life is a great life. But you have to ask, “Do
cultures, and yet when we go to Mass, we all do the same
I see myself in twenty years, married with kids?” Or, do I
thing. It gives you a sense of unity and universality that I
see myself as a priest, serving the people, saying the Mass,
would say you can’t experience anywhere else but in Rome.
doing all of these things? It’s something at the instinctual
I lived in the North American College and studied at the
level of where you want to be in twenty years. If you only
Gregorian University. All of my coursework was in Italian.
think of the present moment, you might make the wrong
Becaue Italian and Spanish are both romance languages
decision. Imagine yourself in ten years, in twenty years.
and similar, I didn’t have as hard a time with it as some
After your discernment, what happened?
others did. I think after you learn a second language, a third language comes more easily. In Rome, I decided to
I began the discernment process in Medellín, and Father
focus my studies on the Sacred Scripture because I love
Jesse Arroyave, a priest in our diocese and a friend of
it very much. Also, I think that especially here in the
my family, became my spiritual director for a while. He
Bible Belt, having a good knowledge and understanding
came to the Diocese of Tyler when Bishop Corrada was
of Scripture is important, not only for our own faith, but
looking for young men who were willing to come here.
also to be able to enter into dialogue with Methodists, with
Father Jesse presented it as a missionary diocese with a lot of work to do. Bishop Corrada wanted young men who
Episcopalians, with Baptists. Having that good foundation
were willing to commit to the Diocese of Tyler and stay
is really valuable as we interact with our neighbors here in
for a long time, not just to come and stay for a brief period
East Texas. Many times, Protestants say that Catholicism
and go back, but really make Tyler our home. After I made
is a later invention of the Roman Empire, but that’s not
the decision to come here, I studied in Rome and it was my
true. When we study the Sacred Scripture, we see the
home for most of my priestly formation. Now, having been
sacraments. We see the universality—the Catholicism—of the
here for a little while, Tyler is starting to feel like home.
Church, given through the Apostles. There is a continuity.
37
Here in the Bible Belt, many people think of Jerusalem,
it can help you enter into prayer easily. On the way to
or Bethlehem, as the heart of the Church. They don’t
my university, I passed a lot of churches. One of my
understand why Rome would be the heart of the Church.
favorites is near the Pantheon, the Basilica of Santa
Why is the center of the Church in Rome and not
Maria Sopra Minerva. The Basilica is a beautiful church,
somewhere else?
and it is important to note that it was built on top of a temple to the Roman goddess Minerva. Early Christians
Bethlehem is certainly important with the birth of Jesus,
had a practice of building Churches on the sites of
and Jerusalem was certainly the heart of Judaism. But
pagan temples so that the pagan temples could never be
when you look at Sacred Scripture, this is what you find:
reconstructed. St. Catherine of Siena is buried there. It’s a
At the beginning, they thought that salvation was only for
beautiful Church and I have prayed there for many hours.
the Jewish people. But faith and knowledge grew in the Holy Spirit, and the first Christians came to understand
But, my absolute favorite Church to pray in is the Church of
that salvation was for everyone—Jew and Gentile. At the
Quo Vadis. There is a beautiful story from the early Church,
time, all the roads literally led to Rome, because it was
and while it’s not an official teaching of the Church that it
the center of the civilized world. If you wanted to make
occurred, it has fascinated Christians for two millennia:
something known, you went to Rome and things would
Peter, upon learning that Nero was searching for him and
spread all across the Roman Empire. Because God always
other Christians in Rome, tried to escape out of Rome.
has a plan, Rome was a part of the plan to evangelize the world—to Africa, to England, to India, to Russia.
But as he was escaping, he met the risen Lord walking into
What is the Vatican and why is it the central home of the
vadis?”—which means, “Lord, where are you going?”—
Church?
and the Lord said, “I am going to Rome to be crucified
When Nero was Emperor of Rome, in about 64 A.D., there was
again.” At that moment, Peter knew he needed to go
the city. When he saw the Lord, he asked, “Dominus, quo
a great fire which destroyed a section of Rome. Nero decided
back, face his martyrdom and glorify God by his death.
to blame the already unpopular Christians for the fire, and
The church that stands there now was built in the
he rounded up as many Christians as he could. He managed
17th century, but historically there has always been a
to arrest St. Peter, the first pope, and planned to put him to
church there to commemorate the place where Peter
death. Because the Circus Maximus had been damaged and
met the risen Jesus. Though people refer to it as the
wasn’t usable, Nero instructed that Peter be crucified in the
Church of Quo Vadis, its name is Santa Maria delle
minor Circus located on Vatican hill. St. Peter asked to be
Piante. “Delle Piante” means “of the feet,” and inside
crucified upside down because he knew he was not worthy to
there is a piece of marble with two footprints that,
be killed the same way as Jesus had been. That night, after
according to tradition, are the footprints of Jesus. It is
he was crucified upside down, his followers cut him down
my favorite church in Rome, just off the Appian Way.
from his cross and buried him nearby. The altar of St. Peter’s Basilica was built on his tomb, like Jesus said in the Gospel of
The experiences that I had in Rome have helped me greatly
St. Matthew: “And so I say to you, you are Peter, and upon this
in the priesthood. Being in Rome made me more aware
rock I will build my church, and the gates of the netherworld
of the universality of the Church and the traditions of
shall not prevail against it” (Matthew 16:18). In an amazing
other peoples. Having these experiences enriches my
way, history worked out so that this promise could be fulfilled
teaching, enriches my preaching, and enriches my whole
both physically and theologically. The whole Vatican is built
person. All roads lead to Rome—from all the corners of
there because of one grave: Peter, Apostle and the first Pope.
the earth, the center of our faith is in Rome. The parishes of the Diocese of Tyler are connected to Rome and to the
Were there particular places you like to pray in Rome?
Pope. As part of the Catholic Church in East Texas, we can
There is so much beautiful architecture in Rome, and
feel part of a bigger community, the bigger family of the
beautiful paintings. When you see something beautiful,
Catholics worldwide, and that should give us confidence. †
38
PETER IS HERE
I
n the days, months, and years following the Ascension
Revelation.) Starting in 110 A.D., there is a long list of witnesses
of Jesus and the giving of the Holy Spirit at Pentecost,
to Peter being the Bishop of Rome, including St. Ignatius,
Peter continued in the role that Jesus had given: leader
Clement, Tertullian, Irenaeus, and many others. Nowhere do
of the Apostles, first in Jerusalem, then in Antioch,
any ancient writers claim that he died anywhere but Rome.
and finally in Rome. There are many non-Catholics who claim
The story of Peter’s martyrdom is fascinating. Christians were
that Peter never even went to Rome, attempting to discredit his
unpopular in the `Roman Empire since they did not believe in
legitimacy as the first pope and the centrality of the Vatican to
the Roman gods, which was a very un-patriotic act. Also, there
our faith. As Catholics, however, we can be confident that Peter
was the mysterious assertion that they ate the Body and Blood
indeed is buried beneath the altar at St. Peter’s Basilica; there is
of Jesus, and that led to suspicion that they might be cannibals.
overwhelming biblical and historical evidence that he did indeed serve as leader of the Church at Rome and lose his life there.
Nero was emperor of Rome in 64 A.D. while Peter was the head of the Church in there. A fire broke out in the city which
In 1 Peter 5:13, Peter himself says that he is in “Babylon,” but the
consumed 3 of the city’s 14 districts and damaged 7 others.
ancient capital of Babylon had been reduced to an inconsequential
It burned for 6 days before being brought under control.
village by that time. “Babylon” was a common code word early Christians used to indicate Rome during the times of Roman
Some historians, even those contemporary to the first century,
persecution of Christians. (We also see this in the book of
claimed that Nero had the fire set on purpose to clear space for a
40
born, for it was obvious that they had not been sacrificed for the public good but due to an individual's cruelty" (Annals, XV, 44, 2-5). Among those captured in the next few years was Peter, Pope and bishop of Rome. Nero sentenced him to be crucified in the Roman
circus, which was an arena for chariot races and performances. The main circus, the Circus Maximus, had been damaged in the fire, so Nero ordered Peter to be killed in the Circus of Caligula. This Circus of Caligula is near Vatican Hill, at the edge of the city. This minor circus had an Egyptian spire, or obelisk, to mark the racing track, and the chariots turned around it to complete a lap. The Vaticanum, the area between the hill and the Tiber river, was a poor area including a cemetery for the destitute. After Peter’s crucifixion, Christians stole or bribed soldiers for his body, and buried it in the nearby cemetery in an unmarked grave. The grave became a place of pilgrimage for Christians, and over the next 300 years, small shrines were built over it and graffiti inscriptions to Peter were written around it. It is possible that at various times, Peter’s bones may have been hidden during a persecution and returned when the danger ended. Various Christian martyrs were arrested while
praying
at
Peter’s
grave
during
these
persecutions.
In about 325 A.D., the Roman emperor Constantine converted to the Faith and ended the persecutions against the Church. He built a huge wooden church over the well-known site of Peter’s tomb, which was completed in 360 A.D. and stood for nearly 1200 years. new palace and for urban construction. Several ancient historians
In the year 1506, construction began on the new St. Peter’s
recorded that he watched the fire from his balcony, playing the lyre.
Basilica. It took 120 years to build, and it is the church that we all
This is where we get the phrase, “Nero fiddled while Rome burned.”
recognize today as the face of the Vatican. In 1586, the obelisk, However it started, the fire devastated the city economically, and
Nero
blamed
the
Christians.
The
ancient
weighing over 40 tons, was moved from the center of the site of the
Roman
ancient circus, 400 yards to its current position in the square. It
historian Tacitus records that he did this to throw suspicion off
of
himself.
of
Christians,
This
started
the
first
Roman
took 900 men and 72 horses over 5 months to complete the move.
persecution
Annals:
In 1939, Pope Pius XI requested archaeological digs to begin
"Those who confessed were the first to be caught, then those
under St. Peters, and in the years 1940-1949, the entirety of the
who were accused by informers. Those sentenced to death
old Roman cemetery was re-discovered, including the tomb of
were also mocked: they were torn to pieces by dogs, after
St. Peter. The tomb area is indeed directly under the main altar
being disguised as wild beasts, or they were crucified and set
of the basilica. While it is impossible to know with medical
which
Tacitus
described
in
his
on fire at the end of the day, as torches to illumine the night.
certainty the identity of the bones discovered in the first-century
"Nero kept his gardens for this spectacle, hiding among the crowd,
tomb, they were found next to a scratched inscription from
dressed as a charioteer . . . Thus a feeling of pity for the victims was
the third century that proclaims, Petros Eni--Peter is here. †
41
WATER TO WINE:
THE TRANSFORMATIVE POWER OF CATHOLIC MATRIMONY
"MAN AND WOMAN HE CREATED THEM: THE NATURE OF MARRIAGE" DAVID TAMISIEA, JD, PHD EXECUTIVE DIRECTOR, ST. PHILIP INSTITUTE
"THE SACRAMENTALITY OF MARRIAGE: SAYING ‘I DO’ TO THE CROSS" DEANNA JOHNSTON, MA DIRECTOR OF FAMILY LIFE, ST. PHILIP INSTITUTE
"MARRIAGE AND THE EUCHARIST: THE TWO BECOME ONE" LUKE HEINTSCHEL, MA ASST. DIRECTOR OF COMMUNICATIONS, DIOCESE OF TYLER
"THEOLOGY OF MARRIAGE: THE LAST 100 YEARS" FATHER JOSHUA NEU, SSL DIRECTOR OF FAITH FORMATION, ST. PHILIP INSTITUTE
CONCLUSION, FOLLOWED BY HOLY HOUR (CONFESSION AVAILABLE) MOST REVEREND JOSEPH STRICKLAND BISHOP OF TYLER
MASS TO FOLLOW EVENT OUR LADY OF VICTORY PARISH IN PARIS, TX
CATHEDRAL OF THE IMMACULATE CONCEPTION IN TYLER, TX
SATURDAY, JANUARY 27 1-5 PM
SATURDAY, FEBRUARY 10 1-5 PM
HOW THE EARLY CHURCH WAS CATHOLIC "OUR FOUNDING FATHERS: THE FATHERS OF THE CHURCH" DAVID TAMISIEA, JD, PHD EXECUTIVE DIRECTOR, ST. PHILIP INSTITUTE
"HOW THE EARLY CHURCH WAS CATHOLIC: THE MASS AND MARY" FATHER GEORGE ELLIOTT, STL PASTOR OF SACRED HEART PARISH IN NACOGDOCHES, TX
"THE HIERARCHY OF THE CHURCH IN ST. PAUL AND ST. IGNATIUS OF ANTIOCH" FATHER JOSHUA NEU, SSL DIRECTOR OF FAITH FORMATION, ST. PHILIP INSTITUTE
CONCLUSION, FOLLOWED BY HOLY HOUR (CONFESSION AVAILABLE) MOST REVEREND JOSEPH STRICKLAND BISHOP OF TYLER
MASS TO FOLLOW EVENT ST. MARY'S PARISH IN LONGVIEW, TX
SACRED HEART PARISH IN NACOGDOCHES, TX
SUNDAY, JANUARY 21 1-5 PM
SATURDAY, FEBRUARY 3 1-5 PM
MAKE ALL THINGS NEW BY BISHOP JOSEPH STRICKL AND
The Holy Catholic Church began with the fundamental
plan and new emphasis on teaching that will guide
belief that Jesus Christ had truly risen from the
the Diocese over the next several years. The St.
dead. The Church then reflected on this belief and
Philip Institute of Catechesis and Evangelization was
proclaimed, “He is with us, because He took bread
founded to be the primary instrument of this new
and wine and said, ‘This is my body; this is my blood.’”
focus. It is charged with providing the parishes of the Diocese with the materials, expertise, and support
This is the core of our Catholic faith! This is Christ’s
to perform the mission of teaching. Finally, I have
sacrifice we celebrate at Mass. We believe the Lord
allocated diocesan resources to place teaching as the
is risen and his living presence is with us here, his
number one priority for the Church in East Texas.
body and blood, in the Eucharist. Now we have the wondrous work and challenge of teaching this
On the following page, I want to share with you
Truth and living the life of faith that flows from it.
an update on our new teaching mission, what
Unfortunately, in our nation today, that challenge
is to come in 2018, and how your support to the
is becoming more difficult than ever. The forces
Bishop’s
Annual
As
approach
of the world deny the Truth of Christ, and those forces
are
succeeding
in
drawing
souls
away
we
campaign,
from His Church. Young people are leaving the
I
ask
Appeal the for
makes 2018
your
this
possible.
Bishop’s
continued
Appeal financial
support, your continued prayers, your continued
Church in greater numbers than ever. Four out of
faith. For even in the midst of the great challenge
five Catholics are absent from Sunday Mass. The
our Church faces, we hear the hope the Lord,
number of Catholic weddings has steadily been on
“Behold,
the decline over the last four decades. And, most striking of all, half of all Catholics are unaware of
I
make
all
things
new”
(Rev
21:5).
Today, it is time as a Diocese to “make all things new.”
the teaching on the Real Presence in the Eucharist. Through your support to the appeal, you can
I believe very strongly the problems are rooted in
help teach the faith anew. You can help renew
unbelief caused by a lack of knowledge of the faith.
and rebuild the family. You can help provide the
The forces of the world have been successful in
parishes of East Texas with new leaders, new
drawing souls away from the Catholic Church because
priests. You can help proclaim to all the Truth of
for too long the American Church did not make
Christ, found, body and blood in the Eucharist.
teaching the doctrine of the faith its first priority.
Help
So, as a Diocese, we are acting. Last May, I
make
all
things
new
in
Jesus
the
Please support the upcoming
Catholic Faith, laying out an audacious, far-reaching
2018 Bishop’s Annual Appeal.
promulgated
the
Constitution
on
Teaching
45
Christ.
THE APPEA L IMPACT: THA NK YOU Firstly, I want to thank each of you who give to the Bishop’s Annual Appeal every year. The impact of your generosity cannot be understated. You are the stewards of the Diocese’s teaching mission.
NEW PRIESTS: L E A DE R S OF T H E TEACHING MISSION
R E N EW E D C A R E FOR OUR R ETIR ED PRIESTS
ST. PHILIP INSTITU TE
You help form our seminarians
You
Your
into talented new priests. Many
for many of our older priests
the
of the young men who were
now entering retirement. These
secular forces of the world and
seminarians when I became Bishop
outstanding
dramatically expand and improve
are now taking on leadership
graciously served our parishes,
our
roles
Diocese.
missions, and communities from
your
They are now pastors, chaplains,
the beginning of our Diocese.
Philip Institute of Catechesis and
teachers,
Your
They laid the foundation for the
Evangelization can provide new
continued support provides East
teaching mission. Now as they
high-quality marriage and faith
Texas with these needed priests,
grow older, your continued support
formation and Catholic teaching
leaders of the teaching mission.
provides renewed care for them.
content for all in East Texas.
throughout and
the more.
provide
the
needed
missionaries
care
have
support Diocese
teaching
has to
Your generosity provides not only for these areas of focus, but also our Catholic schools, college campus ministries, and the entire Diocese of Tyler. Thank you!
address
efforts.
continued
allowed
gifts,
the
Through the
St.
THE UPDATE: NEW TEACHING MISSION The goals outlined in the Constitution on Teaching are many and will need to be accomplished in phases. Therefore, I tasked the St. Philip Institute to focus first on building new Marriage, Faith Formation and Catechist training resources, and to produce ongoing Catholic content online and through teaching.
NEW M A R R IAGE FOR M ATION
N E W FA I T H F OR M AT ION AND CATECHIST TRAINING
In the coming months, the Institute will roll
This Spring, the Institute will print and publish an
out a new year-long marriage formation program. For the first time in our Diocese, we will provide every one of our engaged couples with: 1. a mentor couple and online
innovative new adult education and RCIA book for all parishes and missions. This will include a teacher’s guide to assist each catechist in preparing lessons, as well as video lessons to accompany the book.
resources to accompany them through a
This Summer, the Institute will launch an online
virtues-based model of marriage preparation;
learning
2. ongoing sessions with their pastors to
all
learn about the sacrament of marriage;
are the backbone of teaching the Faith in our
and 3. weekend retreats to encounter the
Diocese, and we must give them the very best
theology of Catholic Marriage, teachings of
support we possibly can. This new system will
the Catholic Church, and the sacraments
provide our catechists with high-quality teaching
of
resources
reconciliation
and
the
Eucharist.
system
catechists
they
to in
form, the
can
educate,
Diocese.
access
right
and
Lay
certify
Catechists
from
home.
NEW W EBSITE A ND TEACHING EV EN TS This past December, the Institute launched
(Feb. 3), and Tyler (Feb 10). The events will
its website and is constantly producing new
focus on “How the Early Church was Catholic”
Catholic teaching content on it for the laity.
and “Water to Wine: The Transformative
To access this and to learn more
about the
Power of Catholic Matrimony.” I encourage
Institute's ongoing teaching events throughout
all who can to attend these wonderful events.
the
Diocese,
go
to
stphilipinstitute.org.
This will be a great opportunity to learn more
To kick off the 2018 Bishop’s Annual Appeal, the
about the treasure of our Catholic Faith, so that
Institute will host Diocesan Teaching Events in
we are equipped to go out and proclaim the
Longview (Jan. 21), Paris (Jan. 27), Nacogdoches
Truth and make all things new in Jesus Christ.
47
NEAL SLATEN
AN INTERVIEW ABOUT CATHOLICISM, DECISION MAKING, AND BISHOP STRICKLAND’S TEACHING MISSION 48
NEAL SLATEN IS A CONVERT TO THE CATHOLIC FAITH. HE FIRST CAME TO EAST TEXAS TO ATTEND STEPHEN F. AUSTIN STATE UNIVERSITY (SFA), WHERE HE MET HIS WIFE MARY. HE IS CURRENTLY THE PRESIDENT AND OWNER OF THE TIPTON FORD DEALERSHIP IN NACOGDOCHES.
Humble Beginnings and Hard Work
sales job that’s commission only, you do that with a lot of faith. The Catholic faith is primary in all that we do.
“I ended up here at Tipton Ford because I was unemployed
In the decisions we would make as a family, with jobs,
and needed a job,” Slaten remembers. “When my wife
with changes of jobs, with finances, we’ve always sought
Mary and I got married, I was working at radio station
good counsel and prayer in making those decisions.
and I went to work one day and the door was locked. They hadn’t told me that I no longer had a job. But I
“Every successful business has to have a vision of why they’re
had a wife and a baby and I needed a new job. I literally
running their business a particular way,” Slaten continues. “It
answered an ad in the newspaper for a salesperson,
helps with decision making. You need a guide. And our guide
so I started selling cars here at Tipton Ford in 1994.
at Tipton Ford has always been to put our business at the
“All that while, I was still trying to finish school at SFA. The
service of our family, our Church, our faith, and the people
Tipton family was very generous to let me a couple days a week
who work here and their families. That makes decisions
leave early enough to go to my night classes,” Slaten explains.
easy, including and up to whether we’re going to run our
“I worked my way up to a sales manager. I really enjoyed
business to be profitable. If our business is profitable, then
this business, the customers, the people. Its fast-paced,
we can do things for our Church, for the community, we can
always changing, very competitive. Eventually, I became
take care of the 52 people who work here and their families.
general manager. Soon after that I had an opportunity to actually buy into the business, a very small amount because that’s all I could afford. Not long after that, Mr.
together for a good while, but she realized this just wasn’t
‘Make
me
an
salesperson story
short,
came offer,
needs we
to
down I’m
to
ready
hear,”
bought
the
my to
office
and
go.’ That’s
chuckles
Slaten.
dealership
from
Catholic our
light,”
faith
says
guide
hiring,
Slaten. us
every
in
“The our
aspect
tenets contract
of
our
The guiding light of the Catholic faith extends to the ways
said, all
the
guiding
Giving Back: The Church and Community
something that she wanted to do the rest of her life. she
of
our
business, we look at through the lens of the Church.”
away. His wife and I became partners and ran the business
day,
is
negotiations,
Tipton was diagnosed with cancer and eventually passed
“One
“It
Slaten and his family give back. “We really feel like we
a
don’t own this business. We’re just the stewards of it for
“Long
now,” notes Slaten. “We feel an obligation to give back
her.”
and an obligation to support the things that we think
A Guiding Light: Catholic Faith and Decision Making
make our community better. We try to support the things
Slaten is passionate about making business and family
that we feel lift people up. As I mentioned earlier, our
decisions as a Catholic. He notes the importance his
guiding principle is that our business is at the service of
Catholic faith played as he began his family and career.
our family and the Church. That’s what we’re here for.
“When you’ve got a young family and you go into a
We’re
49
here to serve our Church, serve our community.”
Broadcasting Catholicism
A Teaching Diocese
One of the ways Slaten has been able to give back to the
Given his own efforts to spread the truth of the Catholic
Church and community is through radio. In 2016, with
Church, Slaten is excited by Bishop Strickland’s new teaching
the help of Eddie Ironsmith and Dr. Jeremy Higgins,
mission for the Diocese of Tyler. “When we read the Bishop’s
Slaten launched KJXP-LP. The low power FM radio station
Constitution on Teaching the Catholic Faith at our house, it
brings programming from the EWTN Global Catholic broadcasting network to the city of Nacogdoches on 100.9 FM. “Tipton Ford has been one of the primary contributors to that effort, both in time and in resources” explains Slaten. “That idea hatched out of the St. Joseph’s Catholic Men’s Fellowship at SFA. In that ministry, the question that constantly comes up is what can we do in the world, in our families, in our Church to teach the truths of the Catholic
was one of those things where you wanted to stand up and applaud. It evoked a fist pump moment. I told my wife, ‘Bishop Strickland has his thumb on what’s important in our area.’ “The St. Philip Institute of Catechesis and Evangelization is exciting to me,” says Slaten. “The benefits of people knowing and learning their faith in a unified method will pay dividends for us for decades and decades to come.
Church? I was riding in the car one day listening to EWTN
We need to be educated in what the faith is so that we can
and they were talking about starting your own radio station.
better live it and share it. If we don’t know it, we’ll just kind
“It’s been a great apostolate for us and we get lots of great feedback. And we know people are listening,” says Slaten. “We know that the Catholics are listening, but we also know that non-Catholics are listening. It’s been more work than we ever thought it was going to be, but
of go along and only be Catholic on Sunday. But when we know the mind of the Church throughout the year, in the feast days, in the liturgical calendar, and the why of our faith, it makes our whole life more Catholic. And when our whole life becomes more Catholic, it becomes more
it’s been fulfilling and exciting and challenging. We
obvious to others that we are Catholic. And I think that is
really feel like we’re doing something for the Church.”
appealing to people, Catholic and non-Catholic alike.” †
A FAITHFUL ESTATE PL AN MARK HENRY, J.D. PRESIDENT, EAST TEXAS CATHOLIC FOUNDATION What is a faithful estate plan? Put simply, it is a plan
Catholic Legacy Will. Your estate plan can do
that assures that all your final wishes will be carried
more than just pass on your earthly possessions.
out in a manner that is faithful to your familial
Your estate plan can include a Catholic Legacy
obligations and to your Catholic beliefs as well. A
Will that consists of inspirational testimony which
faithful estate plan provides an inheritance that it
expresses to your family your deep and lasting
neither excessive nor too meager and is designed to
love for Christ. You can poignantly communicate
help your heirs become better persons. Your estate
to your loved ones your wish that they live Christ-
plan should also provide ongoing financial support
centered lives. As such, a Catholic Legacy Will
of the charitable causes that were important to you
can help you pass on to your family a lasting faith-
during your lifetime. It is a testament that affirms
based legacy that will shine a light on the path they
not only how your estate will be distributed, but also
will walk on during their journey through life.
what kind of a lasting legacy you will leave behind
Catholic Health Care Document.
for your family and your Catholic community. As
Catholics,
our
estate
plans
can
Your
Estate
Plan can include an Advance Medical Directive
be
an
stating your wishes concerning health care and
what
is
clarifies the treatment that you want, such as life-
important to us, our families, our faith, and
sustaining care and relief from pain. Of course,
our
sometimes
your Advance Directive should also reflect the
overlooked ways that your estate plan can reflect
teaching of the Catholic Church on the sanctity of
your family and Catholic values may include:
life. Pope John Paul II’s encyclical Gospel of Life
especially
fulfilling
communities.
way
to
Common
affirm but
is an excellent guide in making life decisions. In
Directions for Receiving Catholic Sacraments. Does
your
estate
plan
include
directions
addition, the United States Conference of Catholic
to
Bishops has resources on the teaching of the
your family to make sure you receive the final
Church on these important end-of-life issues.
sacraments? It is a good idea to provide your family with written directions about who they should
Remembering the Church in Your Estate Plan.
call to administer sacraments like anointing of
We greatly appreciate our friends and supporters
the sick and viaticum. You may also want to have
who hear the call to “give back” to the Catholic
a checklist of your wishes concerning funeral
Church that spiritually enriched them during their
arrangements like where to have the wake, details
lifetimes.
concerning the funeral mass and whether you want
reduce your taxes, achieve financial goals, and
masses and prayers said for you after you pass on.
also support the East Texas Catholic Community.
With tax-wise estate planning you can
If you would like more information, ideas, or help with this process, please call Mark Henry at (903) 534-1077 x 200, email him at mhenry@dioceseoftyler.org, or get ideas on what type of legacy you can leave at www.etcflegacy.org
52
Have you ever heard of the “Great Apostasy”? It was not a
accurate and accessible account of the early 4th Century
term I was familiar with, even as a priest, but it is a concept
and the debates that fuel the myth of the “Great Apostasy.”
that I’ve dealt with quite a few times. Frequently it comes up
Cast of Characters
when answering the questions of Protestants and fallen away Catholics, and there are even some faithful practicing Catholics
Constantine: Until the early fourth century, the Roman Empire
who believe, in part, in the idea of the “Great Apostasy.”
was divided, East and West, and ruled by 4 emperors, called the
Tetrarchy. In 312 A.D., Constantine began to solidify his power as It can be summed up like this: after the death of the Jesus and the
sole emperor by defeating Maxentius at the Milvian Bridge just
Apostles, and a short period of faithfully following the Gospels,
outside of Rome. This battle marks the beginning of Constantine’s
the Church went astray. As the Roman Empire converted, and the
conversion to Christianity (however, Constantine wasn’t baptized
persecutions by the state were ended, the message of the Gospel
until 337 A.D., on his deathbed). Bennett's account of Constantine
were subverted by pagan religious practice and belief. Constantine
in the book gives us a very different view of Constantine than we
is usually seen as a main player in the idea of this great “falling
find in contemporary portrayals. The Emperor did, in fact, call
away.” That at the Council of Nicaea he introduced theological
for and host the Council of Nicaea. What differs is that he was not
ideas that took the Church away from what it always taught.
a man particularly well-formed on Christian theology. His main goal in the Council was to settle the debates that had been raging
This idea, whether explicit or not, is at the heart of the Protestant
in the Church about the nature of Jesus. He himself didn’t have a
Reformation and many of the subsequent sects that arose
particularly strong opinion one way or the other. His concern was
in the 18th and 19th Century. They all are striving to return
more focused on ruling and maintaining peace within a vast empire,
to the “purity” of Christianity before the “Great Apostasy”.
not imposing his particular theology. Constantine would support the findings of the Council of Nicaea, but he wasn’t always consistent
Rod Bennett’s book The Apostasy that Wasn’t pulls the rug out
in his theological thought and vacillated between the two sides.
from under the idea of the “Great Apostasy” and Protestant reformers by giving us an in-depth and enjoyable narrative
Athanasius: The hero in this story is St. Athanasius, friend and
of what really happened during the reign of Constantine
student of St. Anthony of the Desert. Athanasius was a fiercely
and the Council of Nicaea in 325 and subsequent years.
devout priest who defended the divinity of Jesus with his work De
Incarnatione (On the Incarnation). Bennett describes his work While also introducing us to the real hero behind the continued
as follows, “On the Incarnation is perhaps an unusually vivid
fidelity of the Church to the teaching of Christ and the
but nevertheless perfectly ordinary expression of traditional
Apostles, St. Athanasius, Bennett weaves a narrative of the
beliefs about the divinity of Christ; there isn’t a single new
main figures involved alongside many of the extant accounts
or original idea in it, as anyone familiar with the writings of
and documents of the time period. The book almost reads
the apostles and Fathers of the first three Christian centuries
as a historical novel in places. The effect is a historically
must frankly admit.” But this clear restating of the Faith of the
54
The Rest of the Story
Church sparked a vigorous debate. Athanasius would become the champion of Christ’s divinity at the Council, upholding and
The adoption of the Creed at Nicaea was not the end of the
codifying what had been understood by the earliest Christians,
controversy. Constantine supported the findings of the Bishops
that Jesus is “begotten, not made” as the Nicene Creed says.
at Nicaea, but went further than the council fathers and exiled
Arius: On the other side of the debate in the 4th century is Arius,
Arius as a threat to tranquility in the empire. (Constantine
a very learned priest from Alexandria, Egypt. In response to
would later recall Arius from exile however.) Athanasius went
De Incarnatione, Arius began preaching something new from
on to become the Bishop of Alexandria, being elevated over
the pulpit: he taught that the title Son of God meant that Jesus
other older more seasoned priests because of his staunch
was created by God, and that there was a time in which the
defense at the Council, which gained him some enemies.
Son of God did not exist. Arius used the terms “begotten” and
For many who believe in the “Great Apostasy,” this is where the
“created” interchangeably, thus contradicting the fundamental
story ends. But Bennett gives us the rest of the story, showing
truth handed down from the beginning, that Jesus is God and
that much of the support that existed for Arius’s teaching
that he existed from the beginning, as the Gospel of John 1:1
was more about political power than a search for truth.
proclaims. His bishop Alexander attempted to correct the wayward priest, but he was growing older and was not as skilled
Accusations were launched against Athanasius in a smear campaign
a debater as Arius. Arius accused the Bishop of holding to
by Arius’s supporters, which resulted in the Emperor exiling
Sabellianism, a heresy that claimed the Father, Son and Holy
Athanasius, and he sought refuge in Rome with Pope Julian I. Upon
Spirit are only aspects or modes of God (also called modalism)
Constantine’s death, the empire was split between Constantine’s
and refused the correction. The arguments and debates grew
sons, and Athanasius returned briefly. One of the sons, however,
until Constantine decided to step in to stop the division.
Constantius, emperor of the eastern part of the empire, was sympathetic to Arius’s teachings, because it afforded him political
Nicaea and the Creed
opportunity: undermining the divine and human nature of Christ
Over three hundred Bishops from all over the Empire and
undermined the relationship between the Church and the world.
beyond attended the Council of Nicaea. Debates began with
It allowed the state to remain independent of the divine and to
Arius and Eusebius of Nicomedia presenting their side, arguing
retain its political clout without interference from the Church.
that Jesus was created by God and that Jesus the Son of God
Athanasius remained faithful to what was proclaimed at Nicaea
was not eternal—that there was a time when the Word did not
despite the political intrigues and exiles imposed by Constantius
exist. Athanasius, a young man and not eligible to vote, took
and later Julian the Apostate. He would not, however, live to see
the lead in the debates for the traditional understanding of
the end of the Arianism against which he fought for so much
Jesus’ divinity. Of the Council itself, Bennett points out that:
of his life. Athanasius died in 373, less than a decade before
“[There was] no humanitarian party present at Nicaea;
the Council of Constantinople would put to rest the Arian
no group of clergy advocating, that is, a merely
controversy and give us the formula of the Creed that we use today.
human Christ, a prophet or wise man only. No, the Arians
were
thoroughgoing
supernaturalists
There was an apostasy during the 4th Century, but it was the
who
Catholic Church—through its leaders like St. Athanasius--that held
did not deny the Virgin Birth, the Resurrection, any
the Church together around what had been believed by the earliest
of Christ’s miracles, nor his claims to divinity. The
Christians. The only apostasy was Arius and his followers. I highly
DaVinci scenario, in other words, which pictures the
recommend Rod Bennett’s book The Apostasy that Wasn’t, it great
Council of Nicaea as the final showdown between what
resource in telling the story of how the early Church was Catholic. †
became Roman [Catholic] orthodoxy and an earlier, “purer” Christianity that followed an enlightened but simply human sage, has no basis in fact at all.” (138) As the dust from the sessions settled and a vote was tallied, only around 17 bishops signed in support of Arius. The rest sided with Athanasius and the affirmed what we still profess in the Nicene Creed, that Jesus is the “only Son of God, begotten, not made, consubstantial with the Father.”
55
A
l
escribir
regresado
Éste es el núcleo de nuestra misión de enseñanza de la Iglesia
de la asamblea general de la Conferencia de
en la Diócesis de Tyler, no solamente para enseñarle al pueblo
Obispos con
lo
presente,
Católicos
mis
en
hermanos
apenas
Baltimore. obispos
he El
reunirme
factores, sino enseñarles verdades vivas que, una vez aprendidas,
para
trabajar
crean a una persona nueva a través de la fe en Jesucristo.
en la obra de la Iglesia es una manera excelente para
Estas
estar enfocado en lo que es importante. Regresé a casa,
verdades
son
hermosas,
son
maravillosas
y
son
valiosas para toda la humanidad. El mundo usualmente se
centrado en lo que importa: JESUCRISTO Y SU VERDAD.
resiste a la verdad, sin embargo tenemos que ser una voz de
Hay muchas particulares verdades importantes que Jesucristo
enseñanza, manteniendo y repitiendo las verdades de Dios
nos enseña. Todas ellas indican a Su persona; todas ellas
para que de ese modo alguien las escuche, y lleguen a creer.
vienen de Su naturaleza divina y amor de su sacrificio. Todas
Una de estas verdades es esto: que Jesucristo fundó una
las verdades del Cordero de Dios nos ayudan a conocer
Iglesia, sobre Pedro y los apóstoles, con los
mejor al Cordero y a conocernos mejor como hijos de Dios.
sacramentos,
autoridad, unidad, y una misión evangélica de escuchar
La Eucaristía, es un regalo increíble del Cuerpo y la Sangre
la orden de Jesús: “Vayan, y hagan que todos los pueblos
de Jesucristo, una vez que sabemos que es verdaderamente
sean
Él, podemos recibirlo, y luego nos ponemos de rodillas en
Padre y del Hijo y del Espíritu Santo, y enseñándoles a
contemplación asombrados por Su amor por nosotros. Ésta
cumplir todo lo que yo les he mandado. Y yo estaré siempre
es la verdad de Jesucristo: cuando participamos dignamente
con
en ella, nos acerca más a Él y nos ayuda a conocerlo mejor.
mis
discípulos,
ustedes
hasta
el
bautizándolos
fin
del
en
mundo”
el
nombre
(Mateo
del
28:19-20).
Debemos de hacer lo que Cristo nos ordenó, y decirle al mundo entero acerca de su Iglesia que es una, santa, católica y apostólica.
Todo lo de sus verdades es como esto: las aprendemos, participamos en ellas, y conociendo a Cristo nos acercamos a Él. Las verdades de Jesucristo no son sólo hechos o cosas que mantenemos en nuestra mente. En su lugar, son como semillas que florecen en un maravilloso fruto en nuestra vida y en la vida de los que nos rodean, llevándonos hacia la eternidad con Dios.
56
LA IGLESIA PRIMITIVA FUE
CATÓLICA por el Padre Matthew Stehling En su discurso de despedida en los capítulos 14 al 17 en el evangelio de Juan, Jesucristo ora al Padre específicamente que sus discípulos “todos sean uno” (Juan 17:21). El 31 de octubre, 2017 marcó el aniversario 500 del inicio de la Reforma Protestante. Mientras
que
muchos
celebraron
el
aniversario, la triste verdad es que las divisiones que existen, y continúan creciendo, en la Iglesia se marcó un alejamiento de lo que Jesús quería para sus discípulos de ser uno como él y el Padre son uno. En esta edición de CET, observaremos la suposición que está debajo de la división en la Iglesia, es decir que la Iglesia fundada por Jesucristo se extravió y tiene que ser redescubierta y reconstituida a lo largo del camino. Examinaremos lo que los primeros seguidores de Cristo y sus apóstoles creían sobre el bautismo, liturgia, la Eucaristía, María, y otros puntos de contención. En estas páginas, veremos que los primeros cristianos eran de hecho católicos y lo que continuamos teniendo y pasando lo que nosotros recibimos de Cristo y sus apóstoles. 57
LA MISA
EN LA IGLESIA PRIMITIVA LUKE HEINTSCHEL, M.A. Disipando los rumores
Pascua hizo presente la Pascua original litúrgica y místicamente.
C
No era solamente un conmemoración, sino una participación en
uando yo estuve en la preparatoria, tuve diálogos
la primera Pascua. Incluso generaciones posteriores entendieron
frecuentes con mis amigos no católicos acerca del
sus sacrificios de la Pascua como una conmemoración por
cristianismo. Ellos hacían preguntas y acusaciones de las cuales,
la cual el Señor hizo por mi cuando él me sacó de Egipto.
al principio, tenía dificultad responder. Una acusación común era que “la Iglesia primitiva no tenía nada del catolicismo y que
En el Nuevo Testamento, Jesús eleva el sacrificio de la Pascua;
cosas como la Misa fueron inventadas siglos después de Cristo.”
ya no es sólo Israel que es salvado, sino el mundo entero, y no simplemente de esclavitud política y física, sino de
¿Qué hace un católico cuando se enfrenta con acusaciones como esta?
¡No temer!
la esclavitud del pecado. En el Evangelio de Juan, Jesús es
La verdad es, que la Iglesia no
llamado “el Cordero de Dios,” y como el Cordero de Dios, él
inventó la Misa cientos de años después de Cristo sino
eleva el sacrificio Pascual cuando su sangre es derramada
que la Eucaristía fue dada por el mismo Cristo. De hecho, la
Iglesia
primitiva
era
remarcablemente
similar
a
en la cruz. Como los hijos de Israel en Egipto, los cristianos
lo
son cubiertos con la sangre del Cordero, protegiéndolos de la
que nosotros los católicos creemos y practicamos en el
muerte eterna. En la Ultima Cena, Jesús les dice a sus apóstoles
presente. Cuando alguien busca en el registro histórico,
que “hagan esto” en memoria de él, y como los hijos de Israel
especialmente por el testimonio de la Iglesia primitiva, este
recordando la Pascua, nosotros continuamente recordamos
hecho se hace evidente. Mientras que ha habido cambios
al participar en la Misa que “Cristo, nuestra Pascua, ha sido
y desarrollos a través de los siglos, la Misa se ha quedado
inmolado” (1 Corintios 5:7). Cuando celebramos este misterio,
constante en sus sustancias esenciales desde el principio.
Cristo y su sacrificio se hacen presentes, un testimonio de la misericordia de Dios que fue anunciada en la Pascua.
Fundamentos Bíblicos
E
s difícil para discutir el desarrollo de la Misa sin
La Liturgia en la Iglesia Primitiva
hacer referencia a sus orígenes escriturales. La Biblia
E
n los primeros siglos de la Iglesia, los cristianos
proporciona a los testimonios fundamentales para el principio
perpetuaron este sacrificio singular como Cristo lo ordenó.
de la Liturgia católica. Debemos mirar el Antiguo Testamento
Cuando Cristo instituyó la Eucaristía, no fue un evento separado
para proveer un antecedente para el desarrollo de la Liturgia.
de la crucifixión—fueron uno y el mismo. Este sacrificio tomó
La Misa surgió del sacrificio de la costumbre judía, instituido
una forma la cual los católicos encontraran muy familiar.
en el Antiguo Testamento. Cuando los Israelitas fueron esclavos
Justino Mártir, un filósofo que se convirtió al cristianismo
en Egipto, Dios envió a Moisés para rescatarlos. Por Moisés,
y eventualmente murió por la fe, escribió explicando y
Dios los instruyó para sacrificar un cordero sin ningún defecto
defendiendo las creencias y practicas cristianas al Emperador
macho en lo primordial de su vida. La carne del cordero se
Romano Antonino Pío alrededor del año 150 A.D. La explicación
comería completamente, junto con vino y pan sin levadura, y
de Justino Mártir en la Misa misma está citada en el Catecismo
su sangre debería pintarse en los postes de la puerta de madera
de la Iglesia Católica y explica como los cristianos adoraban:
de los Israelitas. En esta primera Pascua, la sangre del cordero marcó las casas de los Israelitas, salvándolos de la muerte que
El día que se llama día del sol tiene lugar la reunión en
Dios provocó para los primogénitos de los egipcios (Éxodo 11).
un mismo sitio de todos los que habitan en la ciudad
Luego, Dios les ordenó a los Israelitas celebrar continuamente
o en el campo. Se leen las memorias de los Apóstoles
la Pascua, para que ellos pudieran recordar la salvación traída a
y los escritos de los profetas, tanto tiempo como es
ellos por Dios. En la tradición judía, la celebración continua de la
posible. Cuando el lector ha terminado, el que preside
58
toma la palabra para incitar y exhortar a la imitación
idea originada en le escritura. Cuando el sacerdote ha concluido
de tan bellas cosas. Luego nos levantamos todos juntos
estas oraciones, Justino Mártir dice, todo el pueblo aclama
y oramos por nosotros… y por todos los demás donde
“Amen.” Después de eso, el pueblo recibe la comunión de este
quiera que estén, a fin de que seamos hallados justos en
pan “eucaristizado” y le llevan a los que no pudieron estar allí.
nuestra vida y nuestras acciones y seamos fieles a los
Si usted alguna vez ha estado en una Misa católica, la
mandamientos para alcanzar así la salvación eterna.
similitud aquí debe de ser obvia. San Justino Mártir estaba Cuando termina esta oración nos besamos unos a otros.
describiendo el mismo tipo de liturgia celebrada a lo
Luego se lleva al que preside a los hermanos pan y una
largo de la historia de la Iglesia. ¡Y esto era solamente un
copa de agua y de vino mezclados. El presidente los
poco más de 100 años después de la muerte de Cristo! La
toma y eleva alabanza y gloria al Padre del universo,
historia ciertamente muestra que la Iglesia Católica no
por el nombre del Hijo y del Espíritu Santo y da
inventó la Misa, especialmente nos siglos después de Cristo.
gracias (en griego: eucharistian) largamente porque hayamos sido juzgados dignos de estos dones. Cuando
Podemos encontrar a alguien que diga, “Con seguridad, el estilo
terminan las oraciones y las acciones de gracias,
de adoración es similar, pero la Iglesia primitiva no pensaba
todo el pueblo presente pronuncia una aclamación
que Jesús estaba realmente presente en el pan como lo hacen
diciendo: Amén. Cuando el que preside ha hecho la
los católicos modernos. Ese fue después un invento de la Iglesia
acción de gracias y el pueblo le ha respondido, los
Católica.” ¡Aunque ellos no están lejos de la verdad! La Iglesia
que entre nosotros se llaman diáconos distribuyen
Católica enseña que Jesucristo está totalmente presente en la
a todos los que están presentes pan, vino y agua
Eucaristía. ¿Ha usted escuchado la frase “el cuerpo, la sangre,
"eucaristizados" y los llevan a los ausentes. (CCC 1345)
el alma, y la divinidad” en la Misa? Eso significa que el cuerpo
Vamos a desembalar esto un poco. Los cristianos se reunían
y la sangre de Jesús están presentes, que él está realmente
el domingo para adorar. En la primera parte de esa adoración,
presente en la Eucaristía. Cuando recibimos el pan y el vino,
leían de la escritura (las “memorias de los Apóstoles” al parecer
estamos recibiendo su cuerpo y su sangre, como Jesús lo
son los Evangelios, mientras que los “escritos de los profetas” al
describe en Juan 6:22-59. No estamos recibiendo a un cadáver,
parecer son del Antiguo Testamento). Luego el que preside habla
más bien recibimos su alma humana y su naturaleza divina.
acerca de lo que se ha leído, e incita a los fieles a vivirlo en sus
(Esa es una de las razones porque el recibir la Eucaristía no es
vidas. ¡Esto es esencialmente lo que aún hacemos en la primera
canibalismo, como algunos nos han acusado.) La verdad de la
parte de la Misa!
Eucaristía como el cuerpo, la sangre, el alma, y la divinidad de
En la Liturgia de la Palabra, escuchamos
del Antiguo Testamento (escritos de los profetas) y del Nuevo
Cristo ha sido una enseñanza consistente a lo largo de la historia
Testamento (memorias de los Apóstoles). Luego escuchamos
de la Iglesia, y por eso podemos preguntar con confianza,
la homilía del sacerdote o diácono, donde ellos hablan a
“¿La Iglesia primitiva creía todo esto?”
los fieles acerca de las lecturas o vivir como un cristiano.
¡La respuesta es sí!
Después de eso, Justino Mártir describe lo que nosotros
Las Doctrinas de la Eucaristía en la Iglesia Primitiva
experimentamos en la oración de los fieles y el beso de la paz.
A
demás
De aquí, Justino describe la Liturgia de la Eucaristía. Inicia con
también
el ofertorio (“se lleva al que preside a los hermanos pan y una
a
la
práctica
escribió
de
la
acerca
Misa, de
Justino la
Mártir
Eucaristía:
A este alimento lo llamamos Eucaristía. A nadie le es
copa de agua y de vino mezclados”), donde los fieles ofrecen el
lícito participar si no cree que nuestras enseñanzas
pan y el vino para el sacrificio al sacerdote. Usted puede notar
son verdaderas... Porque no los tomamos como pan
esto en su parroquia cuando alguien le lleva los regalos al altar. Luego por un tiempo considerable, el que preside ofrece
o bebida comunes, sino que, así como Jesucristo.
oraciones y da gracias. San Justino Mártir estaba escribiendo
Nuestro Salvador, se encarnó por virtud del Verbo
en griego, cuando dijo “dar gracias,” la palabra que el usa es
de Dios para nuestra salvación, del mismo modo nos
eucharistian. Esto puede parecerle conocido a usted, porque es
han enseñado que esta comida de la cual se alimentan
de donde tenemos la palabra “Eucaristía.” La plegaria eucarística
nuestra carne y nuestra sangre, es la Carne y la Sangre
viene de esta idea—ese es un sacrificio de acción de gracias, una
del mismo Jesús encarnado. (Primera Apologia 66)
59
Incluso antes de Justino Mártir, San Ignacio, escribió en 110
como
A.D., enseñó que las doctrinas concernientes a la Eucaristía eran
encuentran sus orígenes en las enseñanzas de Jesucristo.
tan importantes que, si no se creía que Jesús realmente estaba presente en la Eucaristía, entonces no se recibiera. Él escribe:
las
enseñanzas
especialmente
en
la
Eucaristía,
Puesto que la Eucaristía es “fuente y cumbre” de la vida de todo católico, encontramos una continuidad esencial muy
Pero observad bien a los que sostienen doctrina
antigua entre la Iglesia Católica y el cristianismo. Sabemos
extraña respecto a la gracia de Jesucristo que vino
de ambas las escrituras y la historia que Cristo Jesús iniciaron
a vosotros, que éstos son contrarios a la mente de
la Iglesia Católica con Pedro y los apóstoles. También es
Dios. […] Se abstienen de la eucaristía (acción de gracias) y de la oración, porque ellos no admiten que la eucaristía sea la carne de nuestro Salvador Jesucristo, cuya carne sufrió por nuestros pecados, y a quien el Padre resucitó por su bondad. Así pues,
importante reconocer que la iglesia no se basa en la Biblia, como algunas otras iglesias cristianas aspiran a hacerlo. La iglesia precede de documentos del Nuevo Testamento, y es instrumental en entenderlas para que podamos vivir una vida conforme a la palabra de Dios. El Catecismo lo dice bien:
los que contradicen el buen don de Dios perecen por
Sin embargo, la fe cristiana no es una “religión del
ponerlo en duda. (Carta a los de Esmirna 6:2–7:1)
Libro”. El cristianismo es la religión de la “Palabra” de Dios, “no de un verbo escrito y mudo, sino del
El vivir y enseñar en el segundo siglo a pocos 100 años
Verbo encarnado y vivo.” “Para que las Escrituras no
después de que se escribió el Evangelio de Juan, San
queden en letra muerta, es preciso que Cristo, Palabra
Ireneo enseña la misma cosa acerca de la Eucaristía.
eterna del Dios vivo, por el Espíritu Santo, nos abra
Hablando de la resurrección en el final del tiempo, dice:
el espíritu a la inteligencia de las mismas.” (CCC 108)
[El Pan] se convierten en la eucaristía, es decir, en
¡Qué
el cuerpo y la sangre de Cristo; de la misma forma
y
nuestros
al
cuerpos,
nutridos
con
esta
eucaristía
regalo
de
los
vivir
para santos
nuestra
tener y
el
testimonio
maestros fe
en
el
de
la
mundo
de
Iglesia de
la
Misa
Católica, Dios!
†
y depositados en tierra, y desintegrados en ella, resucitarán a su tiempo. (Contra las herejías 5.2.3) San
Ireneo
recibió
sus
a
su
vez
recibió
Juan
el
quien San
padres
de
Apóstol. la
Iglesia
enseñanzas sus
Citas
de
San
enseñanzas
similares
abundaban.
de
Policarpo, del
los
Cuando
mismo primeros miramos
Luke Heintschel obtuvo su B.S. en Comunicaciones con énfasis en Teología y Filosofía así como su M.A. en Teología Bíblica de la Universidad Católica John Paul the Great en San Diego, CA. Escribió su tesis de maestría sobre el sacerdocio y la liturgia en el Antiguo Testamento y el Evangelio de Juan. Actualmente, Luke trabaja como subdirector de Comunicaciones para la Diócesis de Tyler, y apoya el Instituto de Catequesis y Evangelización de San Felipe y la misión de enseñanza del Obispo. Vive en Tyler con su esposa Gabriela, y su hijo Joseph. Luke puede ser contactado en lheintschel@dioceseoftyler.org. El Mosaico de Sacrificios de Abel y Melquisedec - Basílica de San Vitale, Ravenna, Italia
LA ECLESIOLOGÍA
DE LA IGLESIA PRIMITIVA POR EL DOCTOR EN FILOSOFÍA, DAVID A. TAMISIEA, J.D. La naturaleza, orígenes, y la historia de la eclesiología
negando: el gobierno y la autoridad enseñada por el papa y los
L
obispos, la participación en los sacramentos, y la profesión
a eclesiología es la rama de teología que estudia a la Iglesia
externa de la misma fe cristiana enseñada por la Iglesia católica.
como tal. La eclesiología empezó en serio en el siglo XVI,
Después las polémicas de la reformación disminuyeron, sin
cuando la Iglesia estaba obligada a responder a los reformadores
embargo, los teólogos católicos, empezaron a articular una
protestantes, que enseñaban que Cristo solamente fundó una
eclesiología que incluía ambas la jerarquía estructural visible,
Iglesia invisible, interna, y espiritual, y que la jerarquía visible de
externa de la Iglesia y sus elementos invisibles, espirituales,
la Iglesia compuesta por el Papa y los obispos era una institución
integrados en una sola. Esta obra teológica culminó en el Concilio
puramente humana. Para los reformadores, la Iglesia “real” de
Vaticano II (1962–1965) en su documento central eclesiológico,
Cristo consiste sólo de aquellos cristianos unidos interiormente
la Constitución Dogmática sobre la Iglesia, Lumen Gentium.
por enlaces ocultos de gracia, fe, y caridad. Martín Lutero, por ejemplo, sostenía que hay dos comunidades separables que van
Aunque una cuenta detallada de la enseñanza del Vaticano II sobre
por el nombre de cristianos: “la primera, la cual es natural, básica,
la Iglesia en Lumen Gentium no está al alcance de este artículo,
esencial, y verdadera, debemos llamarla ‘cristianismo espiritual,
es importante señalar que la Iglesia es una realidad sobrenatural
interno.’ La segunda, la cual es hecha por el hombre y externa,
compuesta de elementos divinos, trascedentes y salvíficos que están
debemos llamarla ‘cristianismo físico, externo’” (En el pontificado).
inseparablemente unidos a su visibilidad humana y su estructura jerárquica. El Concilio compara la Iglesia con la Encarnación,
Basándose en su creencia de que la verdadera Iglesia es puramente
como un misterio de fe, una realidad sobrenatural, y “una realidad
una realidad invisible, espiritual, los reformadores se niegan
compleja” compuesta de ambos elementos humanos y divinos,
a aceptar la autoridad del papa y los obispos como pastores y
con ambos aspectos visibles e invisibles (Lumen Gentium 8).
maestros de la fe divinamente asignados: “Declaro que ni el papa,
Además, el Concilio enseña que la Iglesia, por su íntima relación
ni el obispo, ni ningún otro, tiene derecho para imponer tanto
con Cristo, “es como un sacramento, o sea signo e instrumento de
como una simple silaba de obligación sobre el hombre cristiano
la unión íntima con Dios y de la unidad de todo el género humano”
sin su propio consentimiento” (Lutero, La cautividad babilónica
(Lumen Gentium 1). Como un sacramento, la dimensión visible
de la Iglesia). Los reformadores también rechazaban el ministerio
de la Iglesia, consistiendo en sus enseñanzas, sacramentos, y
sacerdotal como una institución hecha por el hombre de los papas, y
estructura jerárquica, es el medio por el cual trae su dimensión
adjudicó en su lugar un sacerdocio común para todos los cristianos.
interior invisible, específicamente, la comunión espiritual de
Como lo expuso Lutero, “Estén completamente seguros que todos
todos sus miembros con Dios y entre ellos en Cristo, unidos
nosotros somos igual que sacerdotes y que todos tenemos la misma
invisiblemente por la gracia, fe, caridad y la morada del Espíritu
autoridad acerca de la palabra y los sacramentos” (La cautividad
Santo. El Concilio enseña más adelante en Lumen Gentium que la
babilónica de la Iglesia). Mientras que ellos se diferenciaban
Iglesia es el nuevo pueblo de Dios con una estructura social básica
en puntos particulares de doctrina, los reformadores estaban
compuesta de la jerarquía (el papa, los obispos, los sacerdotes
unidos en su creencia que la Iglesia católica se había corrompido a
y los diáconos) y los fieles cristianos laicos, cada uno con su
lo largo de los siglos y ya no parecía la Iglesia fundada por Cristo.
propia misión y vocación apropiada. La jerarquía es llamada para
Como una consecuencia, los teólogos católicos en las secuelas de
gobernar, enseñar y santificar a la Iglesia y los laicos llamados
la reformación empezaron a producir tratados teológicos en la
para ser la vida y presencia santa de la Iglesia en el mundo.
naturaleza y estructura de la misma Iglesia. Por lo tanto, nació la
La eclesiología en la Iglesia primitiva
eclesiología como una iniciativa teológica distinta. Mientras que
¿F
los teólogos católicos no negaron los enlaces internos, invisible,
ue católica la Iglesia primitiva? Para poner un punto incluso
espirituales que unían a la Iglesia, recalcaban lo que se estaba
más fino en la pregunta, ¿Se parecía la Iglesia primitiva a la
61
Iglesia puramente invisible, interna, espiritual de los reformadores
son
protestantes? O ¿también incluyó en su naturaleza esencial una
testigos de la fe cristiana en su etapa más temprana de desarrollo.
estructura jerárquica, externa, y visible como la de la Iglesia católica, con un papa, obispos, sacerdotes, y similares? Porque los protestantes sostienen que la Iglesia durante siglos poco a poco se hizo corrupta, tal vez la mejor fuente para encontrar
considerados
especialmente
confiables
y
privilegiados
Primera Carta de San Clemente de Roma a los Corintios
U
no de los más importantes Padres Apostólicos es San Clemente de Roma (c. 30 A.D.–c. 100 A.D.). Clemente fue una figura
respuestas a la pregunta si la Iglesia primitiva fue católica se
prominente en la Iglesia primitiva y el tercer sucesor de San Pedro
encuentra en los escritos de los primeros Padres de la Iglesia,
como Obispo de Roma, después de Lino y Anacleto, haciéndolo
los conocidos como los Padres Apostólicos. El término “Padres
el cuarto Papa. Conforme a la bien documentada Tradición,
de la Iglesia” se refiere a los escritores cristianos ampliamente
Clemente había sido enseñado directamente por los apóstoles.
influyentes de los primeros ocho siglos del cristianismo, la mayoría de ellos obispos, que son considerados los eminentes maestros de la doctrina cristiana. Puesto que los Padres de la Iglesia son los “Padres fundadores” del cristianismo, los cristianos de todas las tendencias consideran el testimonio de los Padres a ser confiable
El testimonio más importante viene de San Ireneo, el Obispo del siglo II de Lyon: “Este hombre [Clemente], como él ha visto a los bendecidos apóstoles, y ha conversado con ellos, puede decirse que tiene las predicaciones de los apóstoles aun resonando [en sus oídos], y sus tradiciones ante sus ojos” (Contra las Herejías III.3.3).
y definitivo. Los Padres Apostólicos en particular, sin embargo,
La obra escrita más famosa de Clemente es su Primera Carta a los
son los Padres de la Iglesia de los primeros dos siglos, que fueron
Corintios, escrita en algún tiempo durante la última década del
enseñados directamente por los Apóstoles o se vieron fuertemente
siglo I (c. 92 A.D.–101 A.D.). El motivo para la carta de Clemente
influenciados por los Apóstoles por estar tan cerca de ellos. Debido
es que algunos hombres jóvenes, laicos cristianos en Corintio
a su estrecho contacto con los Apóstoles, los Padres Apostólicos
habían usurpado el papel de los sacerdotes al presidir en la Fresco de Anastasis con Padres de la Iglesia - Iglesia del Santo Salvador en Chora, Estambul, Turquía
liturgia Eucarística. Clemente pone en claro en su dirección
oficio propio, y a los levitas sus propias ministraciones.
de apertura que los corintios le habían pedido que interviniera
El lego debe someterse a las ordenanzas para el lego. (40)
en este asunto como el encabezado de la Iglesia en Roma:
Como
Clemente
lo
aclara,
la
liturgia
Eucarística
no
es
La Iglesia de Dios que reside en Roma a la Iglesia
para realizarse caprichosamente de acuerdo a los gustos y
de Dios que reside en Corinto. […] Por causa de las
preferencias de los individuos participantes, sino más bien
calamidades y reveses, súbitos y repetidos, que nos
conforme al orden establecido por Cristo. Clemente insiste
han acaecido, hermanos, consideramos que hemos
que todos “en su propio orden demos gracias a Dios […] sin
sido algo tardos en dedicar atención a las cuestiones
transgredir la regla designada de su servicio” (41), y castiga
en disputa que han surgido entre vosotros, amados,
a los hombres que buscan perturbar esta orden quienes de
y a la detestable sedición, no santa, y tan ajena y
ese modo “separan y dividen los miembros de Cristo” (46).
extraña a los elegidos de Dios, que algunas personas
Aunque la Primera Carta a los Corintios de San Clemente no es
voluntariosas y obstinadas han encendido hasta un
un tratado eclesiológico per se, ofrece una luz importante en
punto de locura, de modo que vuestro nombre, un tiempo
ciertos aspectos de la Iglesia y sus primeras etapas de desarrollo.
reverenciado, aclamado y encarecido a la vista de todos
La intervención misma de Clemente, por ese mismo hecho,
los hombres, ha sido en gran manera vilipendiado. (1)
demuestra que el Obispo de Roma, el Papa, tenía desde el principio
Clemente sigue reprendiendo a los hombres laicos jóvenes y
un papel preeminente en el gobierno de la Iglesia y aseguraba la
los exhorta a arrepentirse de su rebelión y se entreguen a los
integridad de su doctrina. Clemente, después de todo, fue llamado
sacerdotes en humildad y obediencia. Clemente compara la Iglesia
para ejercitar su autoridad como la cabeza de la Iglesia en Roma
a un ejército donde no todos son prefectos, tribunas, centuriones,
para resolver un conflicto doctrinal y disciplinario de la Iglesia
capitanes o algo parecido, “cada hombre en su propio rango
en Corintio. La carta de Clemente también pone en claro que
ejecuta las órdenes que recibe del rey y de los gobernantes,” y
a Iglesia primitiva no era una comunidad allanada de iguales,
similarmente, compara a la Iglesia a un cuerpo humano con una
donde cualquiera podía desempeñar la función que eligiera, sino
cabeza y diversos miembros donde “todos los miembros cooperan y
que era una comunidad con una orden jerárquica divinamente
se unen en sumisión, para que todo el cuerpo pueda ser salvo” (37).
establecida donde cada persona ejercita su papel conforme a su vocación particular que había recibido de Dios. Al contrario de
Clemente afirma que la Iglesia compuesta de obispos, sacerdotes,
Lutero, la Iglesia primitiva nunca consideró a todos los cristianos
diáconos y laicos, y en eso la orden y las funciones apropiadas de
igual que sacerdotes, más bien persistió que solamente sus
cada uno de ellos en la Iglesia están asignadas por el mismo Dios:
ministros ordenados podían presidir en la liturgia Eucarística.
Por cuanto estas cosas, pues, nos han sido manifestadas
Las Siete Cartas de San Ignacio de Antioquia
ya, y hemos escudriñado en las profundidades del conocimiento
divino,
deberíamos
hacer
todas
O
las
tro
cosas en orden, todas las que el Señor nos ha mandado
importante
Padre
Apostólico
es
San
Ignacio
de
Antioquia (c. 35 A.D.–117 A.D.). Junto con su amigo y
que hiciéramos a su debida sazón. Que las ofrendas y
compañero obispo San Policarpo, Ignacio presunto discípulo del
servicios que Él ordena sean ejecutados con cuidado, y no
Evangelista San Juan, uno de los doce Apóstoles. En una famosa
precipitadamente o en desorden, sino a su tiempo y sazón
homilía elogiándolo, el Padre de la Iglesia del siglo IV, San Juan
debida. Y donde y por quien Él quiere que sean realizados,
Crisóstomo predicó que Ignacio “sostuvo verdaderas platicas
Él mismo lo ha establecido con su voluntad suprema; que
con los apóstoles y bebió de los fundamentos espirituales [de
todas las cosas sean hechas con piedad, en conformidad
ellos]” y que “fue consagrado obispo de manos de los Apóstoles”
con su beneplácito para que puedan ser aceptables
para ordenarlo Obispo de Antioquia (Homilía en San Ignacio
a su voluntad. Así pues, los que hacen sus ofrendas
1–2). Del mismo modo, Eusebio, en su siglo IV de la Iglesia,
al tiempo debido son aceptables y benditos, porque
llama a Ignacio un “hombre Apostólico” porque su contacto fue
siguiendo lo instituido por el Señor, no pueden andar
directo con los Apóstoles, y escribe que Ignacio fue “asignado
descaminados. Porque al sumo sacerdote se le asignan
obispo de Antioquía, segundo en sucesión a Pedro” (Historia
sus servicios propios, y a los sacerdotes se les asigna su
Eclesiástica III 36). De hecho, El Padre de la Iglesia Teodoreto en
63
sus Diálogos del siglo V escribe que Ignacio fue ordenado obispo
carne],
de Antioquia no menos que por el mismo San Pedro (Diálogos II).
y al Padre, para que pueda haber unión de la
y
como
los
apóstoles
lo
eran
a
Cristo
carne y el espíritu. (Carta a los de Magnesios 13)
En su trayecto al martirio en Roma, San Ignacio escribió siete cartas (c. 117 A.D.) dirigidas a seis comunidades primitivas cristianas y
Ignacio exhorta a las comunidades cristianas a “no hacer nada
otra a su amigo San Policarpo, más tarde obispo de Esmirna en
sin el obispo” con el fin de mantener la unidad de la Iglesia
Asia Menor. La preocupación principal de Ignacio es mantener
establecida por Cristo (Carta a los de Filadelfia 7; Carta a los
la unidad de la Iglesia y oponerse a las herejías luego entonces
de Magnesios 8). Ignacio incluso va más allá al llamar a Dios
empezaría a exhortar a las comunidades primitivas cristianas
Padre “el Obispo de todos” (Carta a los de Magnesios 3), como
a honorar la estructura jerárquica de la Iglesia establecida por
para estresar una autoridad correspondiente residiendo en
Cristo.
Ignacio repetidamente implora a los cristianos de estas
el obispo, quien ha sido elegido por Dios para supervisar a la
comunidades a hacer todo en harmonía con el obispo que preside
comunidad cristiana. En una carta, Ignacio compara la harmonía
sobre la comunidad en el lugar de Dios, con los presbíteros (ej.,
que debe existir entre los sacerdotes y sus obispos presidentes
los sacerdotes) que estaban en lugar de los apóstoles, y con los
como acordes perfectamente
diáconos a quien se les había confiado con el ministerio de Cristo: Evitad males.
las
divisiones,
Seguid
todos
como a
el
comienzo
vuestro
de
obispo,
ajustados a un lira, y luego apela
a todos los fieles cristianos a “unirse al coro” para que puedan “cantar a una voz por Jesucristo al Padre” (Carta a los Efesios 4).
los
como
Notablemente, Ignacio muestra extraordinariamente la sumisión y
Jesucristo siguió al Padre, y al presbiterio como
honor en su dirección a la Iglesia de Roma, la cual él llama “digna
los apóstoles; y respetad a los diáconos, como el
de Dios, digna de honor, digna de parabienes, digna de alabanza,
mandamiento de Dios. (Carta a los de Esmirna 8)
digna de éxito, digna en pureza, y teniendo la presidencia del amor,
Pongáis empeño por hacerlo todo en la concordia
andando en la ley de Cristo y llevando el nombre del Padre; Iglesia
de Dios, bajo la presidencia del obispo, que ocupa el
a la cual yo saludo en el nombre de Jesucristo el Hijo del Padre”
lugar de Dios; y de los presbíteros, que representan al
(Carta a los Romanos Saludo Inicial). Aunque no es una defensa
colegio de los apóstoles; desempeñando los diáconos,
plena de la autoridad suprema del Papa sobre toda la Iglesia,
para mí muy queridos, el ejercicio que les ha sido
ciertamente se hace coherente con otros reportes más explícitos de
confiado del ministerio de Jesucristo, el cual estaba
los Padres de la Iglesia de la primacía papal sobre toda la Iglesia.
junto al Padre antes de los siglos y se manifestó en
¿Qué podemos aprender de las cartas de Ignacio sobre la naturaleza
estos últimos tiempos. (Carta a los de Magnesios 6)
y estructura de la Iglesia? Ignacio deja claro en sus cartas que la
Es necesario, por tanto, como acostumbráis hacer,
estructura jerárquica de la Iglesia fue establecida por Cristo y
que no hagáis nada sin el obispo, sino que seáis
querida por Dios: un obispo de una Iglesia local, apoyado por sus
obedientes también al presbiterio, como los apóstoles
sacerdotes y con la ayuda de sus diáconos. Ignacio está convencido
de Jesucristo nuestra esperanza; porque si vivimos
que el obispo es la autoridad divinamente designada y la fuente de
en El, también seremos hallados en Él. Y, del mismo
la unidad en cada Iglesia local, de modo que nada se debe hacer en
modo, los que son diáconos de los misterios de Jesucristo
deben
complacer
a
todos
los
la Iglesia sin la aprobación del obispo. Al contrario a la declaración
hombres
de Lutero que “ni papa ni obispo, ni cualquier otra persona” puede
en todas las formas. (Carta a los de Tralianos 2)
imponer cualquier obligación de un cristiano sin su consentimiento,
Ignacio está especialmente preocupado de que los fieles cristianos
Ignacio destaca que cuando se trata de los asuntos de la Iglesia, los
siempre actuaran con la aprobación de su obispo, lo cual él dice
fieles cristianos están estrictamente obligados a seguir a su obispo
es actuar efectivamente en obediencia a Cristo y Dios Padre:
como representante debidamente asignado de Dios sobre ellos.
Porque cuando sois obedientes al obispo como a Jesucristo,
San Ireneo de Lyon Contra las Herejías
es evidente para mí que estáis viviendo no según los
O
tro primer Padre de la Iglesia es San Ireneo de Lyon (c.
hombres sino según Jesucristo. (Carta a los de Tralianos 2)
125 A.D.–202 A.D.). Aunque San Ireneo no está hablando
exactamente a como un Padre Apostólico, él está aparte sólo por
Sed obedientes al obispo y los unos a los otros, como
Jesucristo
lo
era
al
Padre
[según
una generación de los Apóstoles. Ireneo escribió que cuando joven,
la
64
Detalle de mosaico - Iglesia del Santo Salvador en Chora, Estambul, Turquía
se le enseñó la fe apostólica por San Policarpo, obispo de Esmirna,
Es necesario que cualquier Iglesia esté en armonía
quien fue enseñado a su vez por San Juan el Apóstol y evangelista.
con esta Iglesia, cuya fundación es la más garantizada -me refiero a todos los fieles de cualquier lugar-,
La obra más famosa de San Ireneo Contra las Herejías (c. 180
porque en ella todos los que se encuentran en todas
A.D.), en la cual él resalta en cinco libros la auténtica fe cristiana
partes han conservado la Tradición apostólica. (III. 3)
recibida de los Apóstoles en contra de la herejía Gnosticismo.
Ireneo
Ireneo afirma repetidamente en Contra las Herejías que la fe que
luego
enumera
la
sucesión
intacta
de
los
obispos
de Roma después de Pedro, desde Lino hasta el Obispo
se está presentando es la que la Iglesia recibió de los Apóstoles. Al
de Roma de su propio tiempo, y concluye que están sobre
contrario a los herejes gnósticos que reclaman poseer una tradición
todo
oral secreta del mismo Jesús, Ireneo enseña que los obispos
también
los
obispos
de
Roma
(ej.,
los
papas)
que
mantienen y guardan la única y verdadera fe apostólica:
fueron establecidos por los Apóstoles como encabezados de las Por este orden y sucesión ha llegado hasta nosotros la
Iglesias y como sucesores para mantener intacta la fe verdadera:
Tradición que inició de los Apóstoles. Y esto muestra
Por este motivo es preciso obedecer a los presbíteros
plenamente que la única y misma fe vivificadora
de la Iglesia. Ellos tienen la sucesión de los Apóstoles,
que
como ya hemos demostrado, y han recibido, según el
y
beneplácito del Padre, el carisma de la verdad junto con la sucesión episcopal. (Contra las Herejías IV.26)
de
transmitida
De
acuerdo
en
la
contra
Aunque Ireneo reconoce que podría ser posible en principio
viene
a
Iglesia la
cual
los en
la
Ireneo, de
Apóstoles
la
Roma
toda
otra
Iglesia
ha
hasta
Tradición es
la
sido
hoy.
(III.
apostólica
norma
enseñanza
conservada
de
cristiana
3)
preservada
la es
ortodoxia medida.
para demostrar una línea intacta de sucesión continua de los
Carta a Diogneto
apóstoles a los obispos de cada Iglesia local, él prescinde esta
de las más antiguas y de todos conocidas, la de la Iglesia fundada
O
y constituida en Roma por los dos gloriosísimos Apóstoles Pedro
Aunque no se conoce la fecha exacta de su composición, el autor
y Pablo” (III.3). Encima de todo también, Ireneo afirma que la
habla del cristianismo como si fuera algo fresco y nuevo en el
enseñanza de la doctrina por todos las Iglesias cristianas debe
mundo. La mayoría de los eruditos estiman que fue escrito en
corresponder con la que es enseñada en la Iglesia de Roma:
el siglo II cuando los cristianos eran perseguidos. Llamándose
tro texto significante del tiempo de los Padres Apostólicos
tarea excepto por mostrar la línea de obispos de “sobre todo las
que revela detalles importantes acerca de la formación
de la Iglesia primitiva es el escrito anónimo Carta a Diogneto.
65
a sí mismo “un discípulo de los Apóstoles,” el autor escribe un
alma “ama” al cuerpo que se rebela ante ella. La persecución de los
breve relato de la fe cristiana a un hombre llamado Diogneto,
cristianos de una manera misteriosa fortalece a la Iglesia y conduce
un pagano que aparentemente le había formulado preguntas
a su crecimiento y aumento, muy parecido a prácticas ascéticas que
acerca de la religión cristiana. A diferencia de otros escritos de
sirven para fortalecer el alma. Los cristianos en el mundo tienen
la época, la Carta a Diogneto no se preocupa por la estructura
divinamente designada una vocación y misión de ser agentes activos
que gobierna la Iglesia o por su vida interior, sino en cambio
de Dios que cambian el mundo desde adentro: “Tan importante es el
tiene
misionero.
puesto que Dios les ha asignado, del que no les es licito desertar” (6).
Una de las preocupaciones principales de la carta es explicar
La Carta a Diogneto es una fuente invaluable para entender la
cómo están los cristianos ordinarios en relación al mundo. Al
vocación de los laicos cristianos en la Iglesia porque articula muy
presentar el caso del cristianismo, el autor es particularmente
bien la relación ordinaria al mundo. Equilibra lo que aprendimos
sensible para extender la percepción del mundo greco romano,
en la Primera Carta a los Corintios de San Clemente de Roma, las
del cual los cristianos eran extranjeros y una amenaza para la
siete cartas de San Ignacio of Antioquia, y Contra las Herejías de
sociedad. Él insiste en que los cristianos no son diferentes de
San Ireneo, porque muestra que los fieles laicos cristianos tienen
sus compatriotas paganos por raza, etnicidad, idioma, forma
su propia única y positiva misión dada a ellos por Dios que es
de vida o cultura, ni indiscriminadamente se oponen a la
diferente a la del clero: El hombre laico cristiano está en el mundo,
cultura y la sociedad pagana. Por el contrario, los cristianos
no del mundo, sin embargo para el mundo. El enfoque del laico
están totalmente comprometidos en la vida social y cívica de
cristiano para el mundo no es total rechazo ni aceptación acrítica.
un
objetivo
abiertamente
apologético
y
Más bien, él es llamado por Dios para ser una presencia santa
los países en que residen. Lo que distingue a los cristianos de
y testimonio en medio del mundo, cambiándolo desde adentro.
los no creyentes, es el carácter sobrenatural de su forma de vida que crea una relación un tanto paradójica con el mundo:
La Iglesia Primitiva fue la Iglesia Católica
¿Q
Habitan en su propia patria, pero como forasteros; toman
parte
en
todo
como
ciudadanos,
pero
lo
ué conclusiones se pueden sacar de este estudio de cuatro Padres Apostólicos? Aunque ninguno ofrece un tratado
soportan todo como extranjeros; toda tierra extraña
sistemático sobre la Iglesia, aun así, de sus escritos, podemos armar
es patria para ellos, pero están en toda patria como en
una eclesiología básica de la Iglesia primitiva. Ellos presentan
tierra extraña. Igual que todos, se casan y engendran
una Iglesia con un orden jerárquico divinamente establecido de
hijos, pero no se deshacen de los hijos que conciben.
obispos, sacerdotes y diáconos que ministran al resto de los fieles.
Tienen la mesa en común, pero no el lecho. Viven en
También indican que los obispos eran los sucesores de los Apóstoles
la carne, pero no según la carne. Viven en la tierra,
y tenían un papel preeminente en gobernar a los fieles cristianos,
pero su ciudadanía está en el Cielo. (Carta a Diogneto 5)
salvaguardar la Tradición apostólica, enseñar la fe y celebrar la Eucaristía. Es evidente que el obispo de la Iglesia en Roma tuvo
El autor deja en claro a Diogneto que los cristianos siguen una
un papel único en la preservación de la fe cristiana recibida de
manera de vida que trasciende y a menudo se opone a las creencias
los Apóstoles y, cuando esa fe se vio comprometida, en intervenir
y prácticas de sus contrapartes paganas. Los cristianos rechazan
para corregir errores doctrinales. También está claro que todos los
la decadencia y la inmoralidad de la cultura en que viven, es decir,
cristianos no eran considerados igualmente para ser sacerdotes
los pecados de odio, idolatría, vanidad, adulterio y el infanticidio
con todos los mismos derechos en la Iglesia, sino solamente los
que caracteriza las sociedades paganas. A pesar de que viven en el
sacerdotes podían legítimamente presidir la liturgia Eucarística.
mundo, son ante todo ciudadanos del Reino de Dios. Como dice el
Aun así, es evidente que los cristianos sin cargos relevantes
autor, “los cristianos viven en el mundo, pero no son del mundo” (6).
tenían su propia misión adecuada de ser testimonio vivo de la
El autor de la Carta a Diogneto compara la vida de los cristianos en
Iglesia y la presencia santa en el mundo. En resumen, incluso las
el mundo a el alma que anima al cuerpo: “En pocas palabras, los
primeras escrituras cristianas de los Padres Apostólicos llevan a la
cristianos son en el mundo, lo que el alma es en el cuerpo” (6). Como
conclusión ineludible: la Iglesia primitiva fue la Iglesia Católica. †
el alma en el cuerpo, los cristianos son dispersados por el mundo,
El Dr. Tamisiea es el Director Ejecutivo del Instituto de Catequesis y Evangelización de St. Philip en la Diócesis de Tyler. El Dr. Tamisiea obtuvo su B.A. de la Universidad de Notre Dame, J.D. de la Facultad de Derecho de la Universidad de Texas, y M.A. y Ph.D. en Teología de Ave Maria University en Ave Maria, FL. El Dr. Tamisiea vive en Tyler, Texas, con su esposa, Seana, y seis hijos.
ejercitan una influencia oculta en este, le dan una vida nueva y estabilidad por su testimonio y manera de vivir. A pesar de que el mundo responde con odio, los cristianos aman al mundo como el
66
LA IGLESIA PRIMITIVA
CONTRIBUCIÓN AL MATRIMONIO POR EL PADRE JOSHUA NEU, SSL
El mosaico de Cristo como la "Tierra de los vivos" - Iglesia del Santo Salvador en Chora, Estambul, Turquía
Y
matrimonio
Los primeros escritos cristianos muestran que ellos creían que
ha sido la norma por muchos siglos, algunas veces
el matrimonio era un compromiso permanente, que los esposos
no reconocemos lo que es sorprendente, incluso radical,
eran compañeros iguales en el matrimonio, y que la fidelidad del
sobre
del
esposo de uno era de gran importancia, se ve en los escritos de la
matrimonio en la Iglesia primitiva para las prácticas del
Iglesia primitiva, tales como El Pastor de Hermas de principios
a
que
este.
un
entendimiento
Comparando
el
cristiano
del
entendimiento
católico
del siglo II, La Primera Apología por San Justino Mártir,
matrimonio en torno al Imperio Romano revela claramente
escrito alrededor de 150 A.D., y otros escritos de siglo II de
las contribuciones cristianas a la institución del matrimonio.
teólogos como Atenágoras de Atenas, San Teófilo de Antioquia,
Sin lugar a dudas el entendimiento cristiano del matrimonio
y San Ireneo. Estos escritores defienden la permanencia
sale en tres aspectos: permanencia, igualdad, y fidelidad.
del matrimonio, ya que ellos prohíben volver a casarse. Ellos sostenían la igualdad de los esposos, recordándonos
En los primeros días del cristianismo, los católicos se
que cada uno tiene derechos iguales en el matrimonio. Y
encontraron rodeados por esta cultura que no compartía el
estos primeros cristianos nos enseñan que la fidelidad es
punto de vista del matrimonio en el evangelio. Los católicos en
esperada y que la infidelidad es vista como una tragedia.
esos días vivían el matrimonio muy diferente al de sus vecinos.
Frente a una cultura que no entiende el matrimonio en la
En la Roma antigua, el matrimonio no era considerado ser
manera que Cristo nos enseñó, la Iglesia primitiva tiene que ser
una relación permanente y era relativamente un asunto
clara acerca de su entendimiento del matrimonio. La Iglesia de
privado. El divorcio era tan común que el evento no era
la antigüedad hizo reclamos radicales acerca del matrimonio,
registrado en los registros oficiales romanos hasta el V siglo
y las enseñanzas dadas de toda la vida de los antiguos
A.D., y junto con el frecuente divorcio venía con frecuencia
cristianos están todavía enseñando a la Iglesia católica hasta el
el volver a casarse. La fidelidad marital generalmente no era
presente. Una vez más frente a una cultura que no reconoce las
esperada, particularmente del esposo; los hombres romanos
enseñanzas de Cristo acerca del matrimonio, la Iglesia Católica
tenían relaciones con varias mujeres sin repercusiones.
continúa enseñando la antigua fe de los primeros cristianos. †
Este disparate se reflejaba en las leyes del Imperio Romano,
P. Joshua Neu, SSL, obtuvo una Licenciatura en Sagrada Escritura en el Pontificio Instituto Bíblico en Roma. Actualmente trabaja como Director de Formación de Fe en el Instituto de Catequesis y Evangelización de San Felipe, así como también como Director Asistente de Vocaciones para la Diócesis de Tyler. Él puede ser contactado en frjoshua@stphilipinstitute.org.
donde los hombres y mujeres no eran considerados iguales y las mujeres enfrentaban duras penalidades por adulterio.
67
BAUTISMO
EN LA IGLESIA PRIMITIVA JODI PHILLIPS El que no nace del agua y del Espíritu
Santo.
A
que
era fariseo y maestro de la ley, un regidor de los judíos cohibido
La orden de Jesús fue clara y sus expectativas son altas: “El
de ser visto hablando con Jesús a la luz del día, por sus hermanos
que no nace del agua y del Espíritu no puede entrar en el
religiosos y políticos que estaban inconformes con Jesús. Sin embargo
Reino de Dios.” Por lo tanto, los Apóstoles, empezaron a
de cualquier manera Nicodemo fue a ver a Jesús para decirle que él,
desplegar el misterio de este fundamental sacramento en
entre los demás, reconoce que es un maestro que ha venido de Dios.
sus cartas enviadas a las primeras comunidades cristianas.
Nicodemo comenta que las señales realizadas por Jesús deben
En la carta de San Pablo a los Romanos el bautismo es descrito como
significar que viene de Dios, y Jesús le contesta, “Te aseguro que el
un entierro, un compartir en la muerte de Cristo para que así el
que no renace de lo alto no puede ver el Reino de Dios… el que no
bautizado pueda compartir su resurrección (6:4-11). Esta muerte,
nace del agua y del Espíritu no puede entrar en el Reino de Dios. Lo
él declara, es necesaria; por esta muerte uno es libre de su cuerpo
que nace de la carne es carne, lo que nace de Espíritu es espíritu.”
pecaminoso, libre de pecado, libre de la ley. Por la vida de Cristo,
Sin lugar a dudas Nicodemo está confundido por esta respuesta,
uno es hecho el regidor de sus pasiones, un esclavo de la justicia,
y escuchamos a Jesús preguntar porque un maestro de la ley no
y un participante de la gracia. San Pablo también explica que vivir
puede entender estas cosas, ya que deben ser evidentes por si solas.
en el Espíritu es poner en nuestra mente las cosas del Espíritu, que
l principio en el ministerio público de Jesús, un hombre llamado
De
hecho,
hogares
el
enteros,
gozo
del
Evangelio
probablemente
es
tan
incluyendo
grande incluso
niños y sirvientes, eran bautizados a la vez (Hechos 18:8)
Nicodemo fue de noche a ver a Jesús (Juan 3:1-21). Nicodemo
son cosas celestiales. Es este mismo Espíritu, dado por el bautismo,
Hermanos, ¿qué debemos hacer?
que convierte a la gente “Si somos hijos, también somos herederos,
L
herederos de Dios y coherederos de Cristo” (Romanos 8:12-17).
as últimas palabras de Jesús a sus Apóstoles incluyen una orden de bautizar cuando prediquen el Evangelio, y la promesa
De San Pedro, aprendemos que “el bautismo, por el que ahora
que aquellos que sean bautizados recibirán al Espíritu Santo
ustedes son salvados, el cual no consiste en la supresión de una
(Mt 28:19; Mc 16:16; Hechos 1:8). Los apóstoles tomaron a Jesús
mancha corporal, sino que es el compromiso con Dios de una
como su palabra. En el día de Pentecostés, los apóstoles fueron
conciencia pura, por la resurrección de Jesucristo” (1 Pedro 3:21).
llenados del Espíritu Santo y empezaron a predicar el Evangelio
La definición de San Agustín de un Sacramento como “un signo
con fervor. Cuando los judíos celebraban la fiesta de la entrega
externo y gracia invisible” sigue el pensamiento de San Pedro,
de la ley en el Monte Sinaí, muchos fueron “cortados del corazón”
el signo externo del bautismo es el lavado de la mancha, el signo
al escuchar a los apóstoles hablar y preguntar, “Hermanos,
interno e invisible de gracia es lo que nos limpia del pecado.
¿qué debemos hacer?” San Pedro, el primero de los apóstoles, respondió valientemente con la orden y promesa dadas por Jesús
Practicas Bautismales de la Iglesia después de los Apóstoles
menos de dos semanas antes, “Conviértanse y háganse bautizar
D
espués de la muerte de los apóstoles, la Iglesia continuó
en el nombre de Jesucristo para que les sean perdonados los
siguiendo la orden de Cristo, armados con el conocimiento
pecados, y así recibirán el don del Espíritu Santo” (Hechos 2:1-42).
y entendimiento dado a ellos por las cartas que habían
Por todos los Hechos de los Apóstoles hay ecos de esta
empezado a circular por todas partes. En el siglo II se escribió
misma fórmula. Los apóstoles y sus discípulos que predican
un documento llamado la Didache, pensando en transmitir las
el
evangelio;
arrepienten
enseñanzas de los Apóstoles. La Didache da una instrucción
de
sus
el
precisa para como el Sacramento del Bautismo se debe celebrar:
aquellos
pecados,
son
que
lo
bautizados
escuchan y
se
reciben
Espíritu
68
la forma sigue las palabras dadas por Cristo, instruyendo que
De hecho, el proceso para que hombres y mujeres se convirtieran
todos deben ser bautizados “en el nombre del Padre, y del
cristianos en el siglo IV ¡se miraba remarcablemente similar
Hijo, y del Espíritu Santo;” la materia debe ser agua fluyendo,
a las practicas presentes! Primero, ellos eran inscritos en el
u otro tipo de agua derramada en la cabeza del candidato.
pre-catecumenado, el cual con frecuencia se hacía al nacer.
Instrucciones para ayuno están incluidas en la enseñanza.
El pre-catecumenado podía por lo tanto durar muchos años,
Los primeros Padres de la Iglesia hablaron de este Sacramento en
pero era visto primeramente como un tiempo de consultación.
sus escritos, afirmando la necesidad del bautismo para la salvación,
El Catecumenado propio empezó cuando uno se hacía un
y definiendo los efectos del Sacramento como San Pablo ya lo había
compromiso serio para ser bautizado en la vigilia Pascual. Durante
hecho. Remanentes de escritos del siglo II también describen en
ese tiempo, ellos recibían la instrucción en la fe. En seguida
detalle el proceso de preparación y administración del Sacramento.
era el período de purificación e iluminación, el cual tomaba
Tome, por ejemplo, San Justino Mártir, un pagano convertido que vivió en los años 100-165 A.D., justo después de la muerte del apóstol Juan. En su Primera Apología, él describe el proceso por el
lugar durante la cuaresma. Como era alentado por los autores de la Didache, este tiempo era marcado por ayuno y abstinencia serios. De hecho, ¡los catecúmenos con frecuencia se retenían
cual uno mismo se prepara para el bautismo. Después de escuchar
de bañarse en baños públicos por semanas al final! Finalmente,
el Evangelio y aceptarlo, uno hace un firme compromiso de vivir
ellos recibían el Sacramento del bautismo en la noche de la Vigilia
de acuerdo con las enseñanzas de Cristo. La oración, el ayuno y el
Pascual, y luego pasaban los siguientes ocho días en mistagógica—
arrepentimiento eran todos necesarios para esta preparación. San
literalmente es la “interpretación del misterio”—un período
Justino luego describe el Sacramento siendo administrado de esta
marcado para la explicación del Sacramento que recibieron.
manera: “se pronuncia, sobre quienes desean ser regenerados y se convierten de sus pecados, mientras están en el agua, el nombre de Dios, Padre y Soberano del universo, único nombre que invoca el ministro cuando introduce en el agua al que va a ser bautizado.” Mientras que la Didache y San Justino Mártir nos dan los elementos de la practica en el siglo II, San Ignacio de Antioquia (35-107) describe los efectos del Sacramento. En su epístola a Bernabé, dice del bautismo, “Bajamos a el agua llenos de pecados y repugnancia, y salimos llevando en nuestros corazones los frutos, del temor y la esperanza en Jesús y en el Espíritu.” Del mismo modo, menos de cien años después San Ireneo (130-202) declaró, “Ya que, somos leprosos
Siempre Antiguo, Siempre Nuevo
E
n el 381, los obispos se reunieron en Constantinopla para el Segundo Concilio ecuménico de la Iglesia católica. Junto
con otros asuntos, los obispos revisaron el Credo escrito en Nicea, a solo 50 años antes. Hasta este día, nosotros profesamos el mismo credo cada domingo; “Creo en una sola Iglesia, santa, católica y apostólica. Confieso que hay un solo bautismo para el
perdón de los pecados y espero la resurrección de los muertos y la vida del mundo futuro. Amen.” Las palabras de Jesús a Nicodemo aún son relevantes hoy, aún se proclaman en cada
en el pecado, somos hechos limpios de nuestras transgresiones
Iglesia católica en todo el mundo, aún se practica y se celebra.
pasadas, por los medios del agua sagrada y la invocación del Señor;
Cuando el sacerdote declara en el rito del bautismo de un infante,
siendo espiritualmente regenerados como bebes recién nacidos.”
“Ésta es nuestra fe. Ésta es la fe de la Iglesia. En la que todos
Mientras tanto, historias como esta de Santa Perpetua (d.
juntos nos gloriamos en profesar, por Jesucristo nuestro Señor." †
203), que fue bautizada en la fe a sólo unos días antes de su
Jodi
martirio, se difundió en todas las comunidades cristianas
Nebraska en Kearney en 2008 y su M.A. en Teología de la Universidad
con tal extensión que algunas veces era leída en la liturgia. Para
el
tiempo
de
San
Agustín
(354-430),
un
proceso
completo para la iniciación en la Iglesia había emergido.
Phillips
Franciscana
obtuvo de
su
B.A.
Steubenville
en en
Filosofía 2013.
de
la
Actualmente
Universidad trabaja
de
como
Ministra de Campus Laico en el Ministerio de la Recinto Católico St. John Paul the Great en la Diócesis de Tyler. Ella vive en Tyler, TX.
Jodi
puede
ser
contactado
en
phillipsjm1@gmail.com.
LA ROSA MÍSTICA Y MADRE DE DIOS:
MARÍA EN LA IGLESIA PRIMITIVA POR EL PADRE GEORGE ELLIOT, SST
Fresco de Eleusa Icon Iglesia del Santo Salvador en Chora, Estambul, Turquía
C
omo una rosa que empieza con un pequeño botón,
El concepto de María siendo la madre de Jesús que fue
conteniendo entre si todos sus pétalos en forma seminal,
verdadero Dios y verdadero hombre fue llevado a los siglos
así también la doctrina católica en María empieza en la
posteriores con la palabra griega θεοτοκος (theotokos),
Iglesia primitiva como una enseñanza compacta, conteniendo
que significa “portadora de Dios” o “madre de Dios.”
entre sí misma todas las doctrinas y devociones que un día
Uno de sus primeros usos fue la oración fechada ya a
florecerían en todas las enseñanzas de la Iglesia en María.
mediados del siglo segundo, la “Sub Tuum Praesidium”
¿Que era esa enseñanza? Pablo lo presenta en el primer libro
(¡La cual aún es recitada por los católicos hoy en día!):
del Nuevo Testamento, en la Carta a los Gálatas, “Pero cuando
sometidos a la Ley y hacernos hijos adoptivos” (4:4-5). El plan
Acudimos a vuestra protección, Oh santa Madre de Dios; (θεοτοκος - theotokos) No desprecies nuestras suplicas en nuestras necesidades, Antes más bien líbranos de todo mal y peligro,
eterno de Dios para la salvación era que su Hijo naciera de
Oh Virgen gloriosa y bendita. Amen.
se cumplió el tiempo establecido, Dios envió a su Hijo, nacido de una mujer y sujeto a la Ley, para redimir a los que estaban
una mujer, y esa mujer era María. De este grano, que estaba
Grandes santos, obispos, y teólogos continuaban usando
presente en los primeros tiempos de la Iglesia, florecieron
este término. San Alejandro, obispo de Alexandria y figura
todos los distintos elementos de la doctrina mariana.
clave del Concilio de Nicea, escribió en el 320 A.D. que
La Madre de Dios
Jesucristo “portaba un cuerpo no en apariencia sino en
L
realidad, derivado de la Madre de Dios”. Y San Atanasio en
os primeros padres de la Iglesia recibieron y reflexionaron
el 373 A.D. reflexionó en “la Palabra engendrada del Padre
en la interpretación de Pablo de la importancia del
en lo alto” quien “inexpresablemente inexplicablemente,
papel de María en la salvación. San Ignacio de Antioquia,
incomprensiblemente y eternamente, es él, que nace en el
quien era un discípulo del Apóstol Juan, escribió una
tiempo aquí abajo, de la Virgen María, la madre de Dios.” Y
carta a los Efesios cuando era llevado a Roma para ser
el término “Madre de Dios” fue canonizado en el vocabulario
martirizado por el año 100 A.D. En esta él dice, “Por nuestro Dios, Jesús el Cristo, que fue
doctrinal de todos los cristianos en el Concilio de Efesio
concebido por María de
en el 431 cuando se declaró que Jesús era “conforme a su
acuerdo al plan de Dios, de ambos de la semilla de David
divinidad, nacido del Padre antes de todos los siglos, y es
y del Espíritu Santo.” San Ignacio señala que no sólo que
estos últimos días, conforme a su humanidad, nació de la
Jesús fue concebido por María, sino que esta concepción
Virgen María por nosotros y por nuestra salvación…Una
fue “conforme al plan de Dios.” El plan eterno de Dios para
unión fue hecha de las dos naturalezas…De acuerdo con
la salvación incluyó a María como la madre de Jesucristo.
este entendimiento de la inconfundible unión nosotros confesamos que la Santa Virgen es la Madre de Dios.”
En el siguiente párrafo, San Ignacio dice “la virginidad de María, su alumbramiento, y la muerte de nuestro Señor
La Nueva Eva
son tres misterios para ser proclamados en voz alta.”
S
¡Ignacio consideró que la virginidad y maternidad de María
in embargo los primeros cristianos no vieron el papel de
estaban en la misma categoría como la muerte de nuestro
María como una procuradora pasiva. Ella no era sólo el ser
Señor! ¿Porque la virginidad y maternidad de María son
humano necesario que cayó por el camino después que Dios
tan importantes para San Ignacio? La salvación obrada por
la usó para convertirse en hombre. De acuerdo a los Padres
Jesucristo le exigía pagar una deuda infinita por el hombre, y
de la Iglesia, María tuvo un papel esencial y activo en toda la
eso le pedía a ser verdadero Dios y verdadero hombre. Jesús,
obra de salvación. Desde los primeros tiempos, este papel
como Dios, pudo pagar una deuda infinita con su muerte
esencial y activo fue comunicado por la frecuente similitud
porque él era infinitamente digno, y Jesús, como hombre,
hecha entre Eva y María. El Mártir San Justino en su Dialogo
pudo pagar esa deuda por la humanidad porque él era un
con Tifón, escrito alrededor del 150 A.D., escribe “Mientras
verdadero hombre. Pero si María no lo hubiera concebido
que Eva, que aún era una virgen y pura, por concebir la
virginalmente, Jesús no sería verdadero Dios, y si María
palabra que vino de la serpiente, trajo la desobediencia y la
no fuera la madre de Jesús, Jesús no sería un verdadero
muerte; la Virgen María, llena de fe y alegría, …respondió,
hombre. Por lo tanto, para salvar a la humanidad de acuerdo
Hágase en mi según su palabra. Y por medio de María nació
al plan de Dios, María debe ser la Virgen Madre de Dios.
Jesús; …a través de quien Dios destrona a la serpiente y los
71
ángeles y los hombres que se han vuelto similares a ella y
María sin Pecado
a través de quien Dios obra la liberación de la muerte para
U
na de las primeras doctrinas reflexionadas por los
todos aquellos que se arrepienten de sus pecados y creen
primeros Padres de la Iglesia fue de la impecabilidad
en él.” Así como la virgen y pura Eva tenía un papel esencial
de María. Si María fue la Madre de Dios, ¿cómo podría
junto a Adán en la condena de la humanidad, así también
Dios no preservar a su propia Madre del dolor del pecado?
la Virgen impecable María tuvo un papel esencial junto a
Y si la virgen Eva fue pura antes de su participación en
Cristo, el nuevo Adán, en la salvación de la humanidad.
la condenación del género humano, es apropiado que la nueva Virgen debería ser incorrupta por el pecado ya que
San Ireneo en el 150 A.D. va más adelante que San
ella participó en la salvación del género humano. Por lo
Justino Mártir escribiendo que Eva y María: “Aunque
tanto, vemos un gran número de autores proclamando
una desobedeció a Dios, la otra fue atraída a obedecerlo;
la impecabilidad de la Santísima Madre en conexión con
para que así la virgen María pudiera ser la defensora de
su
la virgen Eva, y como la raza humana había sido ligada a
Divina Maternidad y su papel como la nueva Eva.
San Efrén (+373 A.D.) es el mayor y primer proponente de
la muerte por una virgen, así es salvada por una virgen,
la impecabilidad de María. En un himno él escribió: “Te
el balance siendo perseverado – la desobediencia de una
alabamos como la llena de toda gracia, porque tú fuiste
virgen – por la obediencia de una virgen.” ¡San Ireneo va
portadora del Dios-Hombre... Santa e inmaculada Virgen” y
más lejos al decir que la raza humana es “salvada por una
otra vez en un poema: “Tú y tu madre están solos en esto: tú
virgen”! Por supuesto que él no quiere decir que María, y no
que eres enteramente hermoso en toda manera. No hay en Ti,
Jesús, salvó a la humanidad, sino que María tenía un papel
Señor, ninguna mancha, tampoco ninguna en tu Madre.” Y
esencial y activo con Jesús en la salvación de la humanidad.
quizás más explícitamente en otro poema él dice, “Mi Señora la más santa, toda-pura, toda-inmaculada, toda-sin mancha,
En resumen, desde el primer y segundo siglos de la Iglesia, los
toda-incorrupta, toda-inviolada… túnica sin mancha de quien
cristianos han sostenido que la Virgen María, por el eterno
se viste con la luz como una vestidura. . . ¡flor vivaz, tejido
plan de Dios, tuvo una relación con Dios particularmente
purpura de Dios, tú sola la más inmaculada!” San Efrén no
honorable (“Madre de Dios”), y que ella tuvo un papel esencial
estaba solo enseñando sobre la impecabilidad de María. San
y activo en la salvación forjada por Jesucristo (“la nueva Eva”).
Ambrosio incluyó el saludo del ángel (“llena de gracia”) en su interpretación de la impecabilidad de María cuando en
El Florecer de la Doctrina Mariana: el Cuarto Siglo
el 430 A.D. escribió, “María, una virgen no solo incorrupta
D
e estos dos botones de la doctrina mariana floreció
sino una virgen a quien la gracia hizo inviolada, libre de toda
la plenitud de la devoción mariana en la segunda
mancha.” Y, cuando San Agustín señaló la impecabilidad de
mitad del cuarto siglo. Uno se puede preguntar, ¿Que estaba
la Santísima Virgen, dijo, “Yo quisiera no tener absolutamente
pasando entre el final del segundo siglo y la segunda mitad
ninguna
del cuarto siglo? En el tercer siglo la Iglesia sufrió severas
pregunta
cuando
tratamos
del
pecado.”
La Perpetua Virginidad de María
persecuciones de una serie de emperadores y magisterios
J
unto con la impecabilidad de María, los Padres del cuarto
que reprimieron la reflexión teológica en la parte de los
y quinto siglos reflexionaron en la Virginidad de María,
cristianos. Los libros cristianos fueron quemados, las
no sólo al concebir a Cristo, sino durante toda su vida. Si
reuniones fueron prohibidas, la ciudadanía fue revocada,
María era la Madre de Dios, ¿Cómo podría ella esperar tener
la propiedad fue confiscada, y a los líderes se les dio muerte.
otro hijo por nacimiento natural? ¿No era suficiente con su
Después del Edicto de Milán en el 313 A.D., la Cristiandad
Divino Hijo? ¿El ser la Madre del Cuerpo de Cristo, la Iglesia
fue legalizada en el Imperio Romano, y continuó la reflexión
le deja algo que desear a María? San Ambrosio responde:
teológica. La primera mitad del cuarto siglo estuvo llena de
“Imiten a [María], madres santas, que en su único y adorado
feroces debates concernientes a la identidad de Jesucristo,
Hijo puso un gran ejemplo de la virtud maternal; porque
y no fue hasta la segunda mitad del cuarto siglo que la
ustedes no tienen hijos tan dulces [como Jesús], y la Virgen no
reflexión teológica pudo continuar en la Madre de Dios.
busca la consolación de poder tener otro hijo” (388 A.D.). Sin
72
embargo, el argumento no sólo fue basado en la lógica; los
Veneración e Intercesión Mariana
Padres también lo respaldaron con la Escritura. San Hilario
A
l lado del hecho histórico de la Asunción de la Santísima
de Poitiers indicó: “Si [los hermanos del Señor] hubieran sido
Madre, los Padres de la Iglesia habían abierto de una
hijos de María... ella no hubiera sido entregada en el momento
enseñanza compacta encontrada en Gálatas un amplio
de la pasión al apóstol Juan como su madre, el Señor diciendo
florecimiento de las enseñanzas marianas para mediados
a cada uno, “Mujer, he ahí a tu hijo,” y a Juan, “he ahí a tu
del quinto siglo. (¡Estas enseñanzas incluso preceden de la
madre” (354 A.D.). Y cuando Helvidio interpreta en Mateo
definición fundamental de Cristo teniendo dos naturalezas en
1:18, “Cuando todavía no habían vivido juntos, concibió un
una persona en el 451 A.D.!) Los primeros obispos-teólogos—
hijo por obra del Espíritu Santo,” significa que José y María
las vías sobre las cuales progresó el desarrollo teológico en
eventualmente entraron en relaciones maritales, Jerónimo
la Iglesia primitiva—nunca habrían gastado tanta tinta si
escribe en 383 A.D., “No sé si reír o llorar. ¿Lo debo acusar
la Santísima Madre no hubiera complementado un papel
por falta de experiencia o sólo por descuido? Supongamos que
importante en vida litúrgica y devocional de la Iglesia.
alguien dice: ‘Antes de comer algo en el puerto, voy a zarpar para África.’ Esto significaría que su declaración no podría
¿Cómo puede un cristiano devoto, quien firmemente lleva
ser válida al menos que algún día hubiera comido algo en
las verdades concernientes a la Madre de Dios no buscar su
el puerto.” continua diciendo, “Por lo tanto, no es necesario
intercesión? ¿Cómo podían los primeros cristianos no honrar
que las cosas que uno estaba planeando hacer realmente
con veneración a la Reina del Cielo y la Tierra? La primera
hayan pasado, algo mas podría intervenir para prevenir que
evidencia clara que ha llegado a nuestro tiempo es la súplica de
pasaran. De este modo, cuando el evangelista dice: ‘Antes
los cristianos por la intersección de María que esta citada sobre la oración Sub Tuum Praesidium, la cual puede ser fechada tan
de vivir juntos,’ se refiere a que el tiempo del matrimonio
temprano como a mediados del segundo siglo. La tradición de
estaba cerca y las cosas habían alcanzado el punto en que
oración continuó por todo el periodo patrístico y hasta el día
ella a quien se le consideraba comprometida iba a ser una
de hoy. Es apropiado terminar con una oración el gran pastor,
esposa.” Jerónimo incluso va más lejos al decir, “Tú dices que
Padre y Doctor de la Iglesia, San Agustín de Hipona (+430 A.D.):
María no continuó Virgen: yo afirmo aún más, que el mismo José debido a que María era una Virgen, quiso que por su
“Santísima Virgen María, ¿Quién puede pagarte
casamiento con una Virgen naciera el hijo de una Virgen.”
dignamente con alabanza y agradecimiento por haber rescatado a un mundo caído con tu generoso
El Reinado de María
consentimiento? ...Acepta entonces estas pobres
i María es la Madre de Dios, y Dios es el Rey del Cielo
¿S
gracias que tenemos para ofrecerte, pensando que
y la Tierra, entonces como es que María no es la Reina
tengan tus méritos. Recibe nuestra gratitud y obtén
del Cielo y la Tierra? Antes del reinado de los cristianos el cual
por tus oraciones el perdón de nuestros pecados.
floreció en el periodo medieval, la reina no era la esposa del
Lleva nuestra oración ante el santuario del Cielo
rey (porque el rey con frecuencia tenía muchas esposas), sino
y permítele que nos traiga la paz de Dios...Santa
que la reina era la madre del rey (cf. 1 Reyes 2: 13-21; 2 Reyes
María, socorre al miserable, fortalece al desanimado,
10:13; Jeremías 13:18). Con este razonamiento en mente, San
consuela al afligido, ora por tu pueblo, suplica por
Atanasio (+373 A.D.), uno de los grandes defensores de la fe
el clero, intercede por las mujeres consagradas a
en la crisis del Arrianismo, escribió, “Te hace acordarte de
Dios. Que todos los que te veneran, sientan ya tu
nosotros, ya que estas cerca de Él que te concede todas las
auxilio y protección. Haz que tu cuidado continuo
gracias, por eres la Madre de Dios y nuestra Reina. Ayúdanos
el orar por el pueblo de Dios, porque tú fuiste
por tu Rey, el Señor Dios Dueño que nació de ti. Por esta razón
bendecida por Dios y fuiste hecha digna de llevar al
eres llamada ‘llena de Gracia.’” Muchos otros escritores del
redentor del mundo, que vive y reina por siempre.” †
periodo patrístico, tales como Orígenes (+254 A.D.), Jerónimo
P. George Elliott es un sacerdote de la Diócesis de Tyler. Obtuvo su
(+420 A.D.), y Pedro Crisólogo (+c. 450 A.D.) dieron a la Madre
Licenciatura en Teología Patrística del Instituto Patriótico Augustinianum
Santísima el titulo real domina en Latín o κυρια (kuria) en
en Roma en 2016. Actualmente se desempeña como Pastor de la
Griego. Ambos términos literalmente significan “Señora”
Parroquia Católica Sagrado Corazón en Nacogdoches y el Ministerio
y son los títulos usados cuando se dirigen a una reina.
del Capellán de St. Mary's Campus en la Universidad Estatal de SFA.
73
LA IGLESIA PRIMITIVA
ORABA POR LOS MUERTOS POR EL PADRE JOSHUA NEU, SSL
El Juicio Final Iglesia del Santo Salvador en Chora, Estambul, Turquía
adoración
admitir, sin embargo, que la oración por los muertos no
católica en alguna ocasión: funerales. A menudo le dicen al
aparece con frecuencia en la Biblia, así que es fácil perderla.
Muchos
no
católicos
experimentan
nuestra
sacerdote o a su amigos que fue uno de los más hermosos, si
En situaciones como ésta, cuando hay cierto desacuerdo acerca
no es que el más hermoso funeral al que ellos han asistido.
de las enseñanzas de Cristo como se revela en la Sagrada
Parece algo sacado de una película, con el incienso, el
Escritura, los católicos deben siempre girar a la primera es
canto, y el énfasis en la oración. Por la otra parte para los
la Tradición de la Iglesia y especialmente a los escritos de los
católicos, un funeral es sin lugar a duda una Misa muy
Primeros Padres de la Iglesia. Los cristianos en los primeros
especial, aun así es básicamente la misma actividad que
siglos después de Cristo, más cerca en el tiempo y en la cultura
hacemos cada domingo. Es después de todo, la Misa, junto
al mismo Cristo, dan testimonio de la antigua comprensión
con una serie de oraciones por la persona que se ha ido.
de las enseñanzas de Cristo. Cuando buscamos lo que creía la Iglesia primitiva sobre la oración por los muertos, una vez más
Para los católicos, un funeral es sólo hacer lo que siempre
descubrimos una verdad básica: la Iglesia primitiva fue católica.
hacemos cuando nos reunimos en oración. La gran diferencia
La Iglesia Primitiva Oraba por los Muertos
es que estamos orando por los muertos. Un funeral no católico usualmente no es una oración por la persona que ha muerto,
A través del cristianismo antiguo, desde los primeros días
sino un servicio de memorial. Es por eso que los no católicos a
y perdurando por siglos, nos encontramos con obispos y
con frecuencia se impresionan por la belleza y lo desconocido
teólogos que declaran que los cristianos oran por los muertos.
de un funeral católico: a diferencia de muchos no católicos,
Incluso encontramos evidencia en las tumbas y epitafios. Mi
nosotros los católicos estamos para orar por los muertos.
favorito en lo personal es un encantador epitafio escrito para su propia tumba al final del siglo II por un obispo, de nombre
Resolviendo un Debate
Abercio. Fue obispo de Hierápolis, en la parte occidental
Durante la Reforma Protestante del siglo XVI, Martín Lutero,
del hoy moderno en Turquía. En este, él mismo se llama “un
John Calvin, y otros reformadores rechazaron la práctica
discípulo del pastor puro,” y brevemente relata diferentes
de orar por los muertos. Los católicos, por otro lado, anotan
episodios de su vida. Al final, él escribe, “Cumplía, en verdad, el año septuagésimo segundo; todo el que entiende estas cosas…
la oración por los muertos como una de las siete Obras de
Misericordia
Espirituales.
Aunque
los
ruegue por Abercio.” Este obispo inteligente dejó a su rebaño
reformadores
con órdenes de marcha: ¡Rueguen por mí cuando me haya ido!
criticaron a los católicos que el decir oraciones por los muertos era
“no escritural,” la práctica de orar por los muertos
Los cristianos no sólo oraban por los muertos en general,
indudablemente puede ser encontrada en la Biblia. Podemos
la mayoría también ofrecían Misa para la gente que había
74
muerto. En el siglo II, escribe el teólogo Tertuliano, “ofrecemos
de Cristo, puesto que se confirma por las creencias de la
sacrificios por los muertos en sus aniversarios de cumpleaños.”
Iglesia primitiva. Mientras que los teólogos más antiguos
Tertuliano está utilizando lo que se convirtió en un típico giro
no
cristiano de la frase “cumpleaños” que se refiere al día de la
ellos describen exactamente lo mismo que los católicos
muerte de la persona, el día cuando esa persona nació a la vida
modernos creen acerca del purgatorio. La Iglesia primitiva
eterna. Los sacrificios que menciona Tertuliano no son cualquier
creía en el purgatorio, incluso si no utilizan esa palabra.
sacrificio; es la Misa. Otros santos aclaran esto, como San Cirilo
han
utilizado
el
término
“purgatorio,”
muchos
de
San Basilio el Grande, un obispo y teólogo de Capadocia, en
de Jerusalén, que explica la oración común de la Iglesia durante
el día moderno Turquía, da una analogía. Él compara a los
el ritual: “Entonces mencionamos también a aquellos que ya se
católicos con luchadores que luchan contra las tentaciones
han dormido…porque creemos que será un gran beneficio para
del pecado, la carne y el diablo. Después de que la vida
las almas de aquellos por quien se hace la petición, mientras
llega a su fin, “si se encuentran con heridas de su lucha,
se dispone este santo y solemnísimo Sacrificio.” ¿Ese sacrificio
algunas manchas o efectos del pecado, son retenidos,” dice.
no podía ser otro que la Sagrada Eucaristía, el sacrificio
El hermano menor de San Basilio, San Gregorio de Nisa,
del Cuerpo y la Sangre de Cristo representado en la Misa?
es aún más explícito. Dice que después de la muerte, una
San Cirilo nos ofrece una divertida analogía para explicar la
persona que ha hecho mal, pero no tanto como para ser
razón por la que hay que orar por los muertos y ofrecer Misas
enviado al infierno, “es purgada por el fuego purificador.”
por ellos. El orar a Dios por su misericordia para los que han
En la parte de habla Latina de la Iglesia, uno de los más grandes
muerto es como hacer una corona para ofrecerla a un rey
de los Padres de la Iglesia es San Agustín. También creía en
en nombre de quien le ha ofendido. ¡Por supuesto que el rey
una purificación después de la muerte. Compara nuestras
aceptaría el regalo de una corona y no castigaría al sujeto!
vidas con la vida de un campesino que cultiva su tierra. La
En lugar de una corona ofrecida a un rey, San Cirilo dice:
persona que “no ha cultivado la tierra y ha permitido que
“Le ofrecemos a Cristo que ha sido sacrificado por nuestros
sea invadida con zarzas” será purificada de su pecado en el
pecados” mientras que “le ofrecemos oraciones por aquellos
“fuego del purgatorio.” Para San Agustín, nosotros oramos
que se han dormido.” Si un simple regalo podría complacer
por los muertos con el fin de apresurar su purificación.
a un gobernante terrenal, así también el regalo del propio Cuerpo y Sangre de Cristo complacerá al Padre celestial,
La Iglesia Primitiva Continua Hoy
quien tendrá misericordia de aquellos que han muerto.
Los católicos tenemos la misma tradición, ininterrumpida
La Iglesia Primitiva Creía en el Purgatorio
desde la Iglesia primitiva. Todavía creemos en la existencia del purgatorio, y aún oramos por los muertos. Lo hacemos
Los obispos y teólogos en la Iglesia primitiva exponen
porque es la enseñanza que Cristo nos transmitió a través de
mucho el tema de la vida futura, lo cual tiene sentido,
la Iglesia. Celebramos las Misas de funeral, no simplemente
porque el objetivo de esta vida es una feliz vida futura.
un servicio de memorial, y tenemos Misas ofrecidas por
Puesto que ellos sabían que era justo orar por los muertos, ellos ayudar
explicaron a
aquellos
cómo que
nuestras han
muerto.
oraciones Sus
muestran que la Iglesia primitiva creía en el
aquellos que han muerto. Oramos por nuestros parientes,
pueden
nuestros amigos, y por aquellas almas que no tienen a nadie
explicaciones
que pida por ellas. Al igual que la Iglesia primitiva pidió por
purgatorio.
los muertos y creyó en el purgatorio, así nosotros continuamos
El purgatorio no es el cielo o el infierno, sin embargo, no es
haciendo lo mismo. Las palabras de San Agustín son tan
tampoco sólo un lugar “entre en medio.” Nosotros los católicos
apropiadas hoy en día como cuando él las dijo hace 1600
creemos que el purgatorio es un proceso de purificación que una
años: “Por toda la Iglesia se observa esta práctica que fue
persona experimenta después de la muerte pero antes de entrar
transmitida por los Padres: que ella reza por aquellos que
al cielo. Todos en el purgatorio irán un día al cielo, pero primero
han muerto en comunión del Cuerpo y la Sangre de Cristo.” †
son purificados de sus pecados y de los efectos de sus pecados.
P. Joshua Neu, SSL, obtuvo una Licenciatura en Sagrada Escritura en el Pontificio Instituto Bíblico en Roma. Actualmente trabaja como Director
Esta creencia en el purgatorio, rechazada por muchos
de Formación de Fe en el Instituto de Catequesis y Evangelización de San
cristianos no católicos, tiene raíces bíblicas, tales como
Felipe, así como también como Director Asistente de Vocaciones para la
1 Corintios 3:12-15. Sabemos que esta es la enseñanza
Diócesis de Tyler. Él puede ser contactado en frjoshua@stphilipinstitute.org.
75
SAN POLIC ARPO (69-155) San Policarpo fue convertido a la cristiandad por los Apóstoles y fue ordenado Obispo de Esmirna por San Juan. Fue una gran influencia en combatir la herejía por enseñar la fe dada a él directamente por los Apóstoles. Alrededor de 155 A.D., Policarpo fue martirizado por negarse a ofrecer incienso al emperador Romano. Cuando encendieron una hoguera debajo de él, exigiéndole renunciar a Cristo, él dijo, “Ochenta y seis años le he servido, y Él no me ha
Ustedes me amenazan con fuego que quema por una estación; pero
SAN JUSTINO M ÁRTIR (100-165)
ustedes son ignorantes del castigo eterno que está preparado para
Justino Mártir fue un pagano convertido al cristianismo que vivió
los malvados.” Milagrosamente, las llamas no lo quemaron, por eso
en siglo II A.D. Nacido en Siria, estaba fascinado por la filosofía
lo apuñalaron hasta que murió, y su sangre extinguió las llamas. El
y buscaba la verdad, examinando cuidadosamente las enseñan-
día de la fiesta de San Policarpo es el 23 de febrero.
zas del estoicismo, Pitágoras, y Platón. Un día, conoció a un an-
hecho nada malo. ¿Cómo puedo blasfemar a mi Rey y Salvador?
San Policarpo, cuando Cristo parece estar a lo lejos, ora que nosotros sigamos tu ejemplo de seguir el ejemplo de los apóstoles. Amen.
ciano al caminar por la playa y conversaron. Este encuentro empujó a Justino hacia los Profetas, quienes tenían al Espíritu Santo guiándolos en la verdad. Se hizo cristiano y empezó su propia escuela, pasando el resto de su vida explicando y defendiendo la fe de la Iglesia Católica. Entre sus contribuciones a la Iglesia está su Primera Apología, en
SAN IRENEO (D. 304) San Ireneo nació dentro de una familia cristiana en Asia Menor y a temprana edad fue discípulo de San Policarpo. Fue a Galia (al presente Francia) como un sacerdote, y eventualmente allí fue ordenado obispo. Ireneo se ocupó de los argumentos contemporáneos en contra de las enseñanzas de la Iglesia en el tercer siglo, rechazando la afirmación de que Jesús le había dado secretos conocimientos a algunos
la cual el detalla las prácticas de la fe católica para el emperador Romano Antonino Pio. Su descripción de la Misa al presente está citada en el Catecismo de la Iglesia Católica. Finalmente, Justino Mártir fue condenado a muerte por decapitación porque se negó a ofrecer sacrificios a los dioses romanos. Sus reliquias se encuentran al norte de Roma en Sacrofano y en Malta, y su fiesta es el 1 de junio. Algunas veces se le menciona como Justino el Filósofo.
de sus seguidores. Él predicó que Cristo enseñó abierta-
Señor, tú que has enseñado a San Justino a encontrar en la locura
mente la verdad del Reino, rechazando el dualismo de la
de la cruz la incomparable sabiduría de Cristo, concédenos, por
herejía gnóstica. También defendió la sucesión apostólica,
intercesión de tu mártir, la gracia de alejar los errores que nos
la Escritura y la tradición. Él es el segundo teólogo más cit-
cercan y de mantenernos firmes en la fe. Por nuestro Señor Jesu-
ado en los escritos del Concilio Vaticano II, después de San
cristo, tu Hijo, que vive y reina contigo en la unidad del Espíritu
Agustín, y su libro Contra los Herejes fue gran influencia en
Santo y es Dios por los siglos de los siglos. Amén.
desbaratar las afirmaciones del Gnosticismo de la percepción que tenían en esa época. Su fiesta es el 28 de junio. Señor, Dios nuestro, que otorgaste a tu obispo san Ireneo la gracia de mantener incólume la doctrina y la paz de la Iglesia, concédenos, por su intercesión, renovarnos en fe y en caridad y trabajar sin descanso por la concordia y la unidad entre los hombres. Por nuestro Señor Jesucristo, tu Hijo, que vive y reina contigo en la unidad del Espíritu Santo y es Dios por los siglos de los siglos. Amén.
SANTA MÓNIC A (322-387) Santa Mónica, una cristiana, fue casada con el romano pagano llamado Patricio, y tuvieron 3 hijos que sobrevivieron su infancia. Patricio le era infiel a Mónica y se oponía a que sus hijos fueran bautiza-
Los Santos
DE LA IGLESIA PRIMITIVA
dos, lo cual entristecía enormemente a su piadosa esposa. Mónica
A M A N DA M A RTI N E Z B EC K
se entregó a sí misma en oración y devoción por sus hijos, uno de ellos quien eventualmente se convertiría a la fe cristiana después de diecisiete años de resistencia, San Agustín de Hipona. Después del bautismo de Agustín en Italia, la madre y el hijo se encaminaron ha-
EN LAS VIDAS DE LOS SANTOS,
cia el Norte de África, pero Mónica murió en el camino.
TENEMOS UNOS TESTIGOS A LA
Ella es conocida por su perseverancia en la oración y las lágrimas
FIDELIDAD DE DIOS Y VARIOS
por sus hijos, y es la santa patrona de las esposas y de las víctimas de abuso. Su día de fiesta es el 27 de agosto.
EJEMPLOS AL PODER DE UNA VIDA RENDIDA AL SEÑOR.
A ti recurro por ayuda e instrucciones, Santa Mónica, maravilloso ejemplo de firme oración por los niños. En tus amorosos brazos yo deposito mi hijo(a) (mencionar aquí los nombres), para que por medio de tu poderosa intercesión puedan alcanzar una genuina conversión a Cristo Nuestro Señor. A ti también apelo, madre de las madres, para que pidas a nuestro Señor me conceda el mismo espíritu de oración incesante que a ti te concedió. Todo esto te lo pido por
ORAMOS A LOS SANTOS PARA SU INTERCESIÓN, Y TAMBIÉN LE PEDIMOS AL SEÑOR QUE NOS DÉ LA VOLUNTAD DE RENDIRNOS.
medio del mismo Cristo Nuestro Señor. Amén.
SANTAS PERPE TUA Y FELIC ITAS (D. 203) La historia de estas santas primitivas viene a nosotros en La Pasión de Santa Perpetua, Santa Felicitas, y sus Compañeros, uno de los primeros textos cristianos. Perpetua fue una ciudadana Romana, la madre de un recién nacido. Su padre le suplicó que renunciara a su fe cristiana, pero ella se negó. Fue arrestada junto con varios cristianos incluyendo a Felicitas, y juntas fueron prisioneras mientras esperaban su muerte. Felicitas fue una esclava que tenía ocho meses de embarazo. Debido a que había una ley en contra de la ejecución de una mujer embarazada, no estaba claro si Felicitas se uniría en el martirio que le esperaba a sus hermanos en la fe. Pero dos días antes de que fueran a la arena con los animales salvajes para darles muerte, Felicitas dio a luz a una niña, que fue adoptada por una mujer cristiana en la comunidad de creyentes en Cartago. Felicitas y Perpetua fueron arrojadas en el circo con un vaca salvaje, pero la multitud se quejó en contra de la terrible cosa que ellos estaban presenciando. Las santas finalmente encontraron su muerte al filo de la espada. Las Santas Perpetua y Felicitas son las santas patronas de las madres, madres embarazadas, rancheros, y carniceros, y su fiesta es el 7 de marzo. Señor y Dios nuestro, las santas mártires Perpetua y Felicidad, movidas por tu amor, vencieron los tormentos y la muerte y superaron la furia del perseguidor, concédenos, por su intercesión, crecer siempre en ese mismo amor divino. Por nuestro Señor Jesucristo, tu Hijo que contigo y el Espíritu Santo vive y reina en unidad, y es Dios, por los siglos de los siglos. Amén.
Cuéntenos algo sobre usted. Yo originalmente soy de Colombia, de una ciudad que se llama Medellín. Tengo un hermano mayor. Mi padre era criador de animales, cerdos, todo tipo de animales. Mi mamá era un ama de casa y nos cuidaba a mi hermano y a mí. Mi familia siempre estaba muy involucrada en la Iglesia y tenían una relación cercana con nuestros sacerdotes. Estábamos en Misa los fines de semana y los domingos. Desde muy temprana edad era un monaguillo, ni siquiera podía alcanzar arriba del altar cuando empecé a servir. Pero yo estaba ansioso por ser un monaguillo, y conocíamos al sacerdote, y por eso me permitió ayudar. Lo hice por mucho tiempo, y luego me cambie a ser catequista, ayudando en la Iglesia de cualquier manera que podía. También fui a un seminario menor y empecé a discernir mi vocación al sacerdocio. Desde que yo puedo recordar, siempre he estado inclinado hacia el sacerdocio. Eso era algo que siempre había estado en mi mente, ser un sacerdote. Cuando yo pensaba que era llamado para ser un sacerdote religioso, en una comunidad, fue entonces que me di cuenta que era llamado a ser un sacerdote diocesano. En una comunidad religiosa, uno se enfoca sólo en un carisma, trabajar con los niños y trabajar con los jóvenes, pero cuando eres un sacerdote diocesano, tienes la oportunidad de trabajar con todos. Haces todo, así te da una amplia experiencia de la Iglesia.
CUANDO EN ROMA LA REVISTA CATHOLIC EAST TEXAS HABLA CON EL PADRE JOHN HENO ACERCA DE LAS VOCACIONES, EL SACERDOCIO, Y LA FORMACIÓN EN ROMA
¿Cree usted que servir en el altar es algo bueno para ayudar
trabajar con todos? Para las mujeres religiosas, también
con el discernimiento?
aplica, hay muchas maneras de servir como una hermana.
Sí, lo creo. Uno, porque estas asistiendo a Misa regularmente
Cuando era niño, los seminaristas que conocí eran Jesuitas.
y tienes que estar atento a lo que está pasando durante la
Me caían bien, y por eso pensé que sería un sacerdote
Misa. Sólo estando en la Misa, obtienes su gracia y aprendes
religioso. También mi hermano es un sacerdote religioso en
muy bien la liturgia. Yo les animaría a las familias que
los Misioneros de la Divina Redención. Es lo que yo sabía.
dejen que sus niños sean servidores del altar. Ellos deben
Cuando fui al seminario menor, me tomó algún tiempo para
empezar tan pronto como les sea permitido. Entre más
saber con certeza que quería ser un sacerdote. Iba decidido
pronto empiecen, es mucho mejor, les empieza a gustar cuando inician muy jovencitos. Eso es lo que a mí me paso.
con el pensamiento de que iba a ser un sacerdote religioso.
Yo fui criado en una familia católica muy devota.
llegó la realidad. En el proceso de discernimiento, me
Entré con muchas elevadas expectativas, y entonces me
Mi madre era muy fiel a su rosario y Misa diaria, y sus
padres
fueron
católicos
muy
fieles.
El
di cuenta de que no estaba contento de enfocarme en un
noventa
carisma particular como sacerdote religioso. Para la gente
por ciento de la población en Colombia es católica.
fuera del clero, esto puede ser como un detalle mínimo, ser un sacerdote en una orden religiosa o ser un sacerdote
¿Cuál es la actitud en Colombia acerca el llamado al sacerdocio?
diocesano, pero es elegir entre dos caminos muy diferentes.
Durante mi crecimiento, era muy normal pensar acerca
Por un tiempo, estaba confundido. Pensé, “Quizás no estoy
del sacerdocio. Pero cuando crecí más, cuando decidí ir al
del todo llamado para ser sacerdote.” Pero después de hablar
seminario, había más resistencia y más preguntas de los
con mi director espiritual y haciendo mucha oración, pensé
demás. La cultura está cambiando, y se está convirtiendo
que quizás no estaba llamado para ser un sacerdote religioso,
más y más secular. Las personas que deciden entrar al
sino para el sacerdocio diocesano. Fui atraído por el hecho
sacerdocio, pueden ser objeto de burla, tal como: “¿Así
que como un sacerdote diocesano, podía trabajar con todos y
que ya no te gustan las mujeres? ¿Es por eso que quieres
en todo. Me vi a mi mismo haciendo eso, en lugar de trabajar
ser un sacerdote?” Muy a menudo, la percepción cultural
en un carisma en particular como lo hacen los religiosos.
de la hombría no se presta al llamado al sacerdocio. A esos
¿Qué les diría usted a los jóvenes acerca del discernimiento
hombres que pueden tener miedo de empezar a discernir
a su vocación, ya sea el matrimonio, el sacerdocio, o la vida
si el sacerdocio es para ellos, yo les diría esto: No tengan
religiosa?
miedo. Inténtenlo. Ultimadamente, estamos aquí para agradar a Dios. No estamos aquí para agradarle a otra gente
Lo que me ayudó a mí fue el imaginarme en el futuro.
o para tener contentos a los demás. Si ustedes creen que el
Por ejemplo, la vida matrimonial es una gran vida.
sacerdocio les haría feliz, entonces inténtenlo. Si ustedes
Pero se tiene que preguntar, “¿Me veo a mi mismo en
van y se dan cuenta que no les gusta, entonces disciernan
veinte años, casado con hijos?” O ¿Me veo como un
la manera de salir. ¡No es como si se van y ya eso es todo!
sacerdote, sirviendo al pueblo, diciendo Misa, haciendo
Sólo dense la oportunidad. Como dice el Obispo Strickland,
todas estas cosas? Esto es algo en el nivel de instinto de
“Incluso denle un día. Incluso un día es un regalo para
dónde quieres estar en veinte años. Si sólo piensas en el
Dios.” Sean un hombre y no se preocupen de nada. Dios es
momento presente, puedes tomar la decisión equivocada.
el único al que le daremos cuentas al final de nuestra vida.
Imagínate a ti mismo en diez años, en veinte años.
El discernimiento no es solamente acerca si quieres o no
¿Qué paso después de su discernimiento?
quieres ser un sacerdote. Porque si estas determinado de
Empecé el proceso de discernimiento en Medellín, y el Padre
oportunidades para servir. Yo llegué al punto que yo
Jesse Arroyave, un sacerdote en nuestra diócesis y amigo de
sabía que quería ser sacerdote; sólo tuve que escoger en
mi familia, fue mi director espiritual por un tiempo. Él se
que es en lo que quería enfocarme. ¿Quería trabajar con
vino a la Diócesis de Tyler cuando el Obispo Corrada estaba
los ancianos? ¿Los jóvenes? ¿Con los pobres? O ¿Quería
buscando hombres jóvenes que estuvieran dispuestos a
si
eres
llamado
al
sacerdote,
tienes
un
millón
79
venir aquí. El Padre Jesse la presentaba como una diócesis
sólo para nuestra propia fe, sino también para poder entrar
misionera con mucho trabajo que hacer. El Obispo Corrada
en diálogos con Metodistas, Episcopales, Bautistas. El
quería hombres jóvenes que estuvieran dispuestos a
tener este buen fundamento es realmente valioso cuando
comprometerse con la Diócesis de Tyler y quedarse por un
interactuamos con nuestro prójimo aquí en el Este de Texas.
largo tiempo, no sólo por un corto tiempo y regresar, sino
Muchas veces, los protestantes dicen que el catolicismo es
realmente hacer de Tyler nuestro hogar. Después de tomar la
un invento después del Imperio Romano, pero eso no es
decisión de venir aquí, estudié en Roma y fue mi hogar por
verdad. Cuando estudiamos las Sagradas Escrituras, vemos
la mayoría de mi formación sacerdotal. Ahora, al estar aquí
los sacramentos. Miramos la universalidad, del catolicismo,
por algún tiempo, Tyler está empezando a ser como mi hogar.
esta es la Iglesia, dada a los Apóstoles. Hay una continuidad.
¿Por qué a Roma para ser formado en el sacerdocio? ¿Por
Aquí en el ‘Cinturón de la Biblia,’ mucha gente piensa en
qué se hace en Roma?
Jerusalén, o Belén, como el corazón de la Iglesia. Ellos no
Primero que todo, porque el Obispo me dio esa gran oportunidad. Pero también, yo creo que la formación romana da un sentido universal de la Iglesia, sin importar de donde vengas, del Este de Texas, Colombia, o cualquier otro lugar. Tienes la oportunidad de ver la universalidad de la Iglesia. En las clases tú estudias con gente de todas partes, por ejemplo Vietnam, Alemania, Italia. Venimos de muchas culturas diferentes, y aun así cuando vamos a Misa, hacemos lo mismo. Te da un sentido de unidad y universalidad que yo diría que no se puede experimentar en otro lugar fuera de Roma.
entienden porque Roma seria el corazón de la Iglesia. ¿Por qué está el centro de la Iglesia en Roma y no en otro lugar? Belén es sin duda importante con el nacimiento de Jesús, y Jerusalén fue ciertamente el corazón del Judaísmo. Pero cuando miramos en las Sagradas Escrituras, esto es lo que encontramos: al principio ellos pensaban que la salvación era únicamente para el pueblo judío. Pero la fe y sabiduría creció en el Espíritu Santo, y los primeros cristianos llegaron a entender que la salvación era para todos, judíos y paganos. En aquel tiempo, todos los caminos literalmente guiaban a Roma, porque era el centro del mundo civilizado. Si tú querías dar algo a
Viví en la Universidad North American College y estudie en
conocer, ibas a Roma y las cosas se extendían por todo el
la Universidad Gregoriana. Todo mi trabajo del curso era en
Imperio Romano. Porque Dios siempre tiene un plan para
italiano. Mi primer idioma es español, y por qué el italiano
evangelizar el mundo, hasta África, Inglaterra, India, Rusia.
es un idioma románico, no me fue muy difícil como lo es para otros. Yo creo que después de aprender un segundo idioma, un tercer idioma es más sencillo. En Roma, decidí
¿Qué es el Vaticano y porque es el hogar central de la Iglesia?
enfocarme en mis estudios en las Sagradas Escrituras porque
Cuando Nerón era el Emperador de Roma, alrededor de 64
me gusta mucho. También, yo creo que especialmente
A.D., hubo un gran incendio que destruyó una sección de
aquí en el ‘Cinturón de la Biblia,’ es importante tener un
Roma. Nerón decidió culpar a los ya mal vistos cristianos
buen conocimiento y entendimiento de la Escritura, no
por el incendio, y arrestó a cuantos cristianos pudo capturar.
Se las ingenió para arrestar a San Pedro, el primer Papa,
y aunque no es una enseñanza oficial de la Iglesia que eso
y planeó darle muerte. Debido a que el Circo Máximo
ocurrió, ha fascinado a los cristianos por dos milenios:
había sido dañado y ya no se podía usar, Nerón ordenó que San Pedro fuera crucificado en el Circo menor localizado
Pedro, al enterarse de que Nerón lo estaba buscando a él y
en el cerro Vaticano. San Pedro pidió ser crucificado de
a otros cristianos en Roma, trató de escapar de Roma. Pero
cabeza porque él sabía que no era digno de morir de la
cuando estaba escapando, encontró al Señor resucitado
misma manera que murió Jesús. Esa noche, después de ser
entrando a la ciudad. Cuando el miró al Señor, le preguntó,
crucificado de cabeza, sus seguidores lo bajaron de su cruz y
“Dominus, quo vadis?”—que significa, “Señor, ¿A dónde vas?”
lo sepultaron cerca. El altar de la Basílica de San Pedro fue
Y el Señor le dijo, “Voy a Roma para ser crucificado otra
construido en su tumba, como Jesús dice en el Evangelio de
vez.” En ese momento, Pedro supo que necesitaba regresar,
San Mateo: “Y yo te digo: Tú eres Pedro, y sobre esta piedra
enfrentar su martirio y glorificar a Dios con su muerte.
edificaré mi iglesia, y el poder de la Muerte no prevalecerá contra ella.” (Mateo 16:18). En una manera asombrosa,
La iglesia que está allí ahora fue construida en el siglo
la historia hizo posible que esta promesa se cumpliera
XVII, pero históricamente ahí siempre ha habido un
física y teológicamente. Todo el Vaticano está construido
templo para conmemorar el lugar donde Pedro encontró
allí en el sepulcro de: Pedro, Apóstol y primer Papa.
a Jesús resucitado. Aunque la gente lo refiere como la
¿Había lugares en particular donde le gustaba rezar en Roma?
Iglesia de Quo Vadis, su nombre es Santa María delle Piante. “Delle Piante” significa “de los pies,” y adentro hay una pieza de mármol con dos huellas de pies que,
En Roma hay una arquitectura muy hermosa, y unas
según la tradición, son las huellas de Jesús. Es mi
pinturas muy hermosas. Cuando miras algo tan lindo, puede
iglesia favorita en Roma, justo a un lado de la Vía Appia.
ayudarte a entrar en oración muy fácilmente. En el camino a mi universidad, pasaba por muchas iglesias. Una de mis
Las experiencias que tuve en Roma me ayudaron muchísimo
favoritas está cerca al Panteón, la Basílica de Santa María
en mi sacerdocio. Al estar en Roma me di cuenta de
Sopra Minerva. La Basílica es una iglesia hermosa, y es
la universalidad de la Iglesia y las tradiciones de las
importante notar que fue construida encima del templo de
demás personas. El tener estas experiencias enriquece
la diosa Romana Minerva. Los primeros cristianos tenían
mi predicación, y enriquece toda mi persona. Todos los
práctica en construir Iglesias en lugares de templos paganos
caminos de todos los puntos de la tierra, llevan a Roma,
para que así los templos nunca pudieran ser reconstruidos.
el centro de nuestra fe está en Roma. Las parroquias de
Allí está sepultada Santa Catalina de Siena. Es una Iglesia muy hermosa y yo he rezado allí por muchas horas.
la Diócesis de Tyler están conectadas a Roma y al Papa. Como parte de la Iglesia católica en el Este de Texas, nos
Sin embargo, mi favorita absoluta para orar es la Iglesia de
podemos sentir parte de una comunidad, la gran familia de
Quo Vadis. Hay una historia hermosa de la Iglesia primitiva,
católicos de todo el mundo, y eso nos debe dar confianza. †
MÁS QUE UNA LISTA UNA NUEVA VISIÓN PARA LA FORMACIÓN MATRIMONIAL EN LA DIÓCESIS DE TYLER DEANNA M. JOHNSTON, M.A. Siempre he disfrutado la primera reunión con una pareja
de clases para que asistan y el papeleo para regresar,
comprometida. Con el paso de los años me he reunido con
ponemos la fecha de la boda en el calendario, y los
cientos de parejas y la cita inicial a menudo empieza de la
enviamos a preparar sus cosas. ¡Después de 6-12 meses
misma manera: yo los felicito por su decisión de casarse
de preparación llega el día de la boda, y ya terminaron!
en la Iglesia, y luego les preguntó su historia. ¿Cuánto
Ahora ¿Quién sigue en la fila?
tiempo llevan comprometidos? ¿Cómo se conocieron?
Lo reconozco, algunas veces se siente como que el único
Algunas parejas dan los factores sólo con decir, “Llevamos
objetivo del ministerio de preparación es sólo llevar a la
comprometidos 3 meses,” o “Nos conocimos en la escuela.”
pareja al altar. Les damos sus papeles, los mandamos a las
Sin embargo, algunas veces me dejan entrar en los emocionantes,
algunas
veces
dramáticos,
detalles
clases o retiro y marcamos todas los cuadritos. Pero cuando
de
sólo abordamos la formación matrimonial como un curso
un encuentro casual que al final los guió al amor. Si es
obstáculo de “cosas para hacer,” se pierde el punto en ambas
que eran amigos desde kindergarten, o sus madres les
la parroquia y la pareja. ¡Queremos hacer más que mirar
hicieron una cita a ciegas, cada pareja tiene una historia
que intercambien promesas el día de su boda, queremos
única y están listos para empezar el siguiente capítulo.
que encuentren a Cristo, llevarlos a entrar en nuestras familias de la parroquia y apoyarlos toda la vida en su
Les preguntó, “¿Por qué se quieren casar?” Casi sin fallar, la pareja se miran el uno al otro con una sonrisa y dicen algo
trayecto de fe! Queremos ayudarlos a convertirse en santos.
como, “Nosotros nos amamos” o “No puedo imaginar mi
Sin duda, hay novios que ya van a Misa, que están
vida sin él/ella.” Luego hago una gran pregunta: “¿Porque se
entusiasmados de participar y que incluso ¡llenarán el
quieren casar en la Iglesia Católica?” Esas repuestas también
formulario de registro de la parroquia!
Sin embargo,
son usualmente las mismas: “Bueno, nosotros nacimos y
sabemos que representan un porcentaje muy pequeño
crecimos católicos, por eso parece que el siguiente paso
de todas las parejas que pasan por el proceso de
es algo natural.” O “Yo soy católico/a, y se lo importante
formación
que es para mi familia que me case por la Iglesia.”
próxima vez que vamos a ver a la pareja de recién
Eventualmente
entramos
en
el
asunto
y
matrimonial.
Con
mucha
frecuencia
la
casados es en el bautismo de su primer hijo. ¿Por qué?
preguntan,
“¿Que tenemos que hacer para casarnos en la Iglesia
Mientras que el proceso de formación del matrimonio
católica?” Señaló la lista y el calendario parroquial.
católico no ha cambiado mucho en las últimas décadas,
En muchas parroquias en todo el país, los siguientes
los novios de hoy han cambiado significativamente.
pasos parecen iguales: Le damos a la pareja una lista
Según un estudio de banca del 2010, un tercio de católicos
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americanos jóvenes del milenio (nacidos entre 1981-1996)
un matrimonio perfecto. ¡Nadie es perfecto! Lo que ofrecen
asisten a Misa cada semana y 35% de los milenarios adultos
es el testimonio de un matrimonio sólido y se convierten
se consideran “religiosos no afiliados.” Por lo tanto, si
en un sustento de apoyo para la pareja de recién casados
nuestras parejas están cambiando, también la manera en
y comprometidos a través de tiempos buenos y malos.
que abordamos la formación al matrimonio debe cambiar.
Testimonio de Amor: Un Modelo de Catecumenado de
Visión del Obispo Strickland para la formación matrimonial
Matrimonio
En la Constitución de Enseñanza de la Fe Católica, el Obispo
Como la Diócesis de Tyler se comprometió a este modelo
Strickland dice, “La [formación] y continuo apoyo que les
de acompañamiento de la formación del matrimonio,
demos a las parejas que contraigan matrimonio es quizás
estamos implementando un programa llamado Testimonio
el proyecto más importante que emprenderemos. Yo llamo
de Amor en nuestras parroquias para ayudarnos a cumplir
a esta Diócesis a comprometerse a sí misma radicalmente a
esta visión renovada de la formación del matrimonio.
esta difícil pero necesaria tarea.” Luego agrega, “Esto es no
Testimonio de Amor es un modelo de catecumenado
es algo que se puede hacer sin el compromiso personal de las
basado en las virtudes de la renovación y formación
parejas” (Constitución 3:18). Esto significa que no podemos
del matrimonio que integra principios modernos de
esperar que las cosas en la lista hagan la evangelización
psicología y de las virtudes para ayudar a parejas
por nosotros. El tiempo de formación para el Sacramento
a
del santo matrimonio es una oportunidad única para
facilitar
un
diálogo
auténtico
sobre
su
relación.
evangelizar porque la pareja viene a nosotros buscando algo
Mary-Rose y Ryan Verret, cofundadores de Testimonio
que sabe es bueno. Puede que no sean capaces de articular
de Amor, desarrollaron Testimonio de Amor después
perfectamente por qué es tan importante el Sacramento,
de notar que las parejas de recién casados faltaban en
pero ellos ven algo bueno. Tenemos una oportunidad y
muchas parroquias católicas. Los Verrets empezaron un
una responsabilidad para caminar con ellos mientras
proceso de siete años de entrevistas a más de 400 parejas
continúan buscando la Verdad en su tiempo de formación.
de novios durante su trabajo en la diócesis y más tarde en su parroquia. Durante estos cientos de entrevistas, se
Por lo tanto, el Obispo Strickland ha comprometido a
nuestra
diócesis
para
ser
un
“modelo
dieron cuenta de que incluso las mejores conferencias de
de
matrimonios, clases de planificación familiar natural y
acompañamiento de preparación para el Sacramento del
extensos cursos de preparación matrimonial en su propia
Matrimonio, facilitado por las parejas patrocinadoras bajo
la
dirección
del
pastor”
(Constitución
parroquia, que incluía catequesis matrimonial y de y
3:18).
parejas patrocinadoras seleccionadas por el pastor, no eran suficientes para el éxito. Los Verrets descubrieron
¿Porque Parejas Mentoras/Patrocinadoras? Uno
de
los
evangelización
primeros es
pasos
construir
en
cualquier
relaciones.
Tan
tipo
que lo que se necesita es una conexión auténtica con la vida
de
parroquial a través de la elección de los novios de la pareja
valiosos
patrocinadora, a quienes conocen y admiran. Faltaban
como son las clases y los retiros para el proceso de
confianza y relaciones existentes en el formato de formación
formación del Matrimonio, que no pueden ser las únicas
de matrimonio estándar de la pareja. Al crear Testimonio
herramientas que proporcionamos a una pareja cuando
de Amor hicieron un programa que le habla de las luchas y
comienzan su jornada hacia la vida matrimonial. Uno de
alegrías de todos los días de los recién casados, al darles
los mayores regalos que podemos darle a una pareja de
sustentos de conexión que vallan más allá del día de su boda.
novios es un fundamento de apoyo que les acompañara antes y después del día de la boda. Este acompañamiento
¿Por qué es tan eficaz el modelo mentor de Testimonio de
será
Amor?
proporcionado
por
las
parejas
patrocinadoras.
A través de varias reuniones, generalmente en casa del
Un diferenciador único de Testimonio de Amor es que las
matrimonio, la pareja experimenta una formación más
parejas de novios están invitadas a distinguir mentores
personalizada que se edifica en otros aspectos de su
calificados que generalmente en los ellos ya confían y
preparación. No se espera que la pareja patrocinadora tenga
conocen (y que reúnan los requisitos básicos). Profundas
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conversaciones, encuentros con Cristo, y
renovaciones
el clero y líderes de formación matrimonial. Yo les invito
pasan consistentemente para ambas las parejas mentoras
a discernir como usted puede participar. El llamado del
y de novios. Esto es dos por uno modelos de evangelización.
Obispo Strickland para renovar el ministerio de formación matrimonial en nuestra diócesis es un desafío para todos
Al permitir a la pareja a elegir su propia pareja de mentores,
nosotros: “Como miembros de la familia diocesana, todos
se desarrolla una conexión concreta y la integración en
tenemos un papel en promover el matrimonio aunque
la parroquia. Al compartir el trayecto propio de la pareja de
no podamos servir como una pareja patrocinadora […]
mentores, la pareja de novios hereda un sustento
pueden todos tener un papel en apoyar a las parejas casadas
de ayuda en su compromiso con Cristo y la Iglesia. Los mentores no tienen la tarea de enseñar teología moral o
y comprometidas” (Constitución 3:24). Quizás se le pida
sacramental, sino que sirven como poderosos testigos y
a usted que sea una pareja patrocinadora o a lo mejor se
guías, creciendo todo el tiempo en su propio matrimonio
siente llamado para apoyar el ministerio de formación
a través del desarrollo de la virtud. Testimonio de Amor
matrimonial en otras maneras. Yo le pido que por favor
permite a la parroquia edificar sobre esta relación para
rece por las parejas de novios y recién casados y por el
ayudar a restaurar la confianza entre los novios y la Iglesia.
ministerio de formación matrimonial en nuestra diócesis.
Este modelo también alienta y apoya a los sacerdotes en
El matrimonio es el fundamente para la familia. Las familias
su papel como los principales formadores de los novios.
forman nuestras comunidades y nuestras parroquias y como
En la Constitución, El Obispo Strickland enfatiza que
dijo San Juan Pablo el Grande, ellos son el “semillero de las
el sacerdote tiene un papel “primordial en acompañar
vocaciones.” Es precisamente porque los buenos y santos
a las parejas en su jornada hacia el Santo Matrimonio”
matrimonios transforman la sociedad que la formación
(3:20). Por lo tanto, la formación teológica dada por
que nosotros proporcionamos para los novios importa
el clero y el testimonio de la pareja mentora son una
mucho y es digna de nuestras oraciones y esfuerzos. †
a combinación crucial en la formación de los novios.
Deanna Johnston es la Directora de Vida Familiar para el Instituto St. Philip. Se graduó de la Universidad de Memphis con su B.A. en Filosofía y Español, y más tarde obtuvo su M.A. en Teología de Newman University en Wichita, KS. También es instructora certificada de NFP del Método de la ovulación de Billings. Deanna vive en Tyler con su esposo Michael y sus dos hijos, Alexandria y Simon. Se puede contactar a Deanna en djohnston@ stphilipinstitute.org.
Avanzando El 20 de enero, 2018, el Instituto San Felipe será el anfitrión de un entrenamiento diocesano de Testimonio de Amor en la Catedral de la Inmaculada Concepción en Tyler para
84
testimoniodeamor.org
“La formación y continuo apoyo que le damos a las parejas que contraigan matrimonio es quizás el proyecto más importante que emprenderemos.”
Testimonio
-Obispo Strickland
de Amor
Sea parte de la renovación de la preparación matrimonial Entrenamiento de Testimonio de Amor ¿Quién debe asistir? Clero y Lideres de Formación Matrimonial
¿Cuándo? Sábado, 20 de enero 2018 9:30 am - 3:00 pm
Costo: $70 individual / $80 pareja
¿Dónde?: Cathedral of the Immaculate Conception 423 South Broadway Tyler, TX 75702
Sacerdotes de la Diócesis de Tyler pueden asistir sin costo Incluye: Materiales, Recursos en Línea, y Apoyo Continuo para la aplicación práctica
Un evento del Instituto San Felipe de Catequesis y Evangelización
Para inscribirse, comuníquese con: Deanna Johnston 903-914-0827 djohnston@stphilipinstitute.org www.stphilipinstitute.org/familylife
King of Cakes.
Tyler 4917 S Broadway Ave. · (903) 504-5366