1heology lv 3

rd
CuarLer noLes
8A?L8
1he ChrlsLlan prayer ls a lovlng consclous personal relaLlonshlp wlLh Cod our alllovlng good laLher
who has adopLed us Lhrough Pls beloved Son !esus ChrlsL ln Lhe Poly SplrlL lL ls lnLlmaLe conversaLlon
wlLh Cod who we know loves us" SL 1eresa of Avlla
AuLhenLlc ChrlsLlan prayer ls always 1rlnlLaLarlan slnce lL ls Lhrough ChrlsL LhaL we have access ln one
SplrlL Lo Lhe laLher" (Lph28)
rayer develops a consclous awareness of our relaLlonshlp wlLh Cod lL depends on WPC CCu lS Anu
WPC WL A8L As creaLures Lo become chlldren of Cod our prayer ls one of adoraLlon of our CreaLor
and Lhanksglvlng Lo our heavenly laLher whom we peLlLlon for our needs As slnners we pray ln
conLrlLlon for forglveness from our dlvlne Savlor and offer Plm all our LhoughLs words and deeds
1hus we have AC1S

Nature of L|turgy
A N1kCDUC1CN
Ceneral background Lo llLurgy
When Lhe ConsLlLuLlon on Sacred LlLurgy descrlbes for us LlLurgy lL ls always ln Lerms of and ln Lhe
conLexL of SalvaLlon PlsLory (Cerm PLlLSCLSCPlCP1L) ln relaLlon Lo SalvaLlon PlsLory and as an
lnLroducLory noL Lo LlLurgy Lhere are Lhreefold conslderaLlon whlch musL be born ln mlnd
1 1he meanlng of SalvaLlon PlsLory ls slmply Lhe communlcaLlon of ulvlne llfe Lo man
2 1hls meanlng flnds lLs presence and sense wlLhln Lhe MysLerlum ChrlsLl whlch mysLery
conslsLs ln LhaL facL LhaL Cod pourlng lnLo ChrlsL Lhe fullness of Lhe dlvlne llfe wlLh whlch Pe
ls fllled
3 llnally Lhe meanlng of SalvaLlon PlsLory and of Lhe MysLerlum ChrlsLl for Lhe Llme from
enLecosL Lo Lhe arousla ls reallzed ln Lhe MysLerlum Lccleslae as a humandlvlne enLlLy
lnsLlLuLed as Lhe only porL of salvaLlon ln whlch and Lhrough whlch ls reallzed LhaL
communlon of ulvlne Llfe whlch ChrlsL LransmlLs Lo man glvlng Lhem Lhe splrlL and Lhus
unlLlng Lhem wlLh Plmself and wlLh Lhe laLher
8 8ASlC nC1lCn
1 LLymology
LlLurgy ls Lhe Lerm used for Lhe offlclal worshlp of Cod by Lhe Church ln Lhe WesL for
cenLurles ln Lhe LasL Lhere was a Lendency Lo resLrlcL Lhe words Lo Lhe LucharlsLlc Sacrlflce
1hrough Lhe sacred LlLurgy Lhe work of our redempLlon ls accompllshed mosL of all ln Lhe
dlvlne sacrlflce of Lhe LucharlsL lL does noL exhausL however Lhe enLlre acLlvlLy of Lhe
Church buL lL ls Lhe summlL Loward whlch Lhe acLlvlLy of Lhe Church ls dlrecLed aL Lhe same
Llme lL ls Lhe source from whlch all her power flows



&CkN LL1CUkA
1 Le|tos (ad[) of the peop|e
Laos peop|e
2 Lrgon (n) work serv|ce opus
1herefore |t mean work serv|ce opus of or |n favor of the peop|e
C nA1u8L (uescrlpLlve deflnlLlon and lLs explanaLlon)
1he ConsLlLuLlon on Sacred LlLurgy ArL 7 descrlbes for us LlLurgy as

&1nL LkLkCL CI 1nL kL1L CIICL CI ILU Cnk1 N 1nL L1Uk 1nL
ANC1ICA1CN CI MAN MANIL1LD 8 N LkCL18LL 1C 1nL LNL AND
LIILC1LD N A WA WnCn kCLk 1C LACn CI 1nLL N N 1nL L1Uk
IULL U8LC WCkn LkICkMLD 8 1nL M1CAL 8CD CI ILU Cnk1 1nA1
8 1nL nLAD AND n MLM8Lk

1) &Work of SalvaLlon
8y hls fall Lhe lmage of Cod a man was desLroyed 1here was a need Lo creaLe
Lhls lmage of Cod Man was unable Lo reach Cod unless Lhru !esus ChrlsL Lhe
romlsed 8edeemer !esus ChrlsL came revealed Lhe laLher and resLored Lhe lmage
ln man Lhus esLabllshlng once more LhaL dlvlne frlendshlp whlch man en[oyed prlor
Lo Lhe lall Cod could have done Lhls only by Lhe acL of Pls wlll 8uL he preferred Lo
choose Lhe aschal MysLery (!usL as Lhe C1 prlesLs offered holocausLs as sacrlflce Lo
Cod ChrlsL Lhe PlghrlesL offered Plmself as a sacrlflce Lo Cod 8oLh sacrlflces (C1
and n1) were bloody ln naLure and M?S1L8luM ASCPALL (passlon deaLh
resurrecLlon ascenslon of !esus ChrlsL
1here are Lwo dlmenslons of ChrlsL's work of salvaLlon
a) C1LkC Lhe downward movemenL whlch slgnlfles Lhe sancLlflcaLlon of
man When ChrlsL offered Plmself on Lhe Cross Pe saved or sancLlfled man
by resLorlng back Lhe losL lmage and llkeness of Cod Lo man due Lo sln
b) LA1kLU1C Lhe upward movemenL whlch slgnlfles Lhe glorlflcaLlon of Cod
ln Lhe same Loken and slmulLaneous wlLh Lhe soLerlc ChrlsL when Pe
offered Plmself on Lhe Cross offered Lhe mosL perfecL sacrlflce or worshlp
Lhereby appeaslng Cod's [usLlce wounded by Lhe lall

2) Church
ln Lhe CSL descrlpLlon of LlLurgy we see Lhe role played by Lhe Church ln and 8y
Lhe Church 1he prlesLly offlce of ChrlsL ls exerclsed ln and by Lhe Church Crace
does noL necessarlly come from Lhe SAC8A (LxLernal Senslble Slgn) Cod ls noL
bound as lL were ln Lhe concepL of Lhe Church Cod can dlrecLly come Lo a person ln
case of knowledge and ln case of converslon 8uL Lhe nC8MAL CPAnnLL ln Lhe
economy of salvaLlon ls Lhe Church



) &acred |gns
A N |s that wh|ch stand |n p|ace of another vL8PLuL deflnes lL as noL only Lhe
Lhlng person or acLlon whlch ls known Lhru Lhe sense buL also lL communlcaLes ln
Lhe mlnd because of lLs lnvlslblllLy" 1herefore LhaL a slgn has a reason Lo brlng only
lf Lhe reallLy Lo be known ls hldden or absenL lL Lhe reallLy slgnlfled by Lhe slgn ls
undersLood Lhen Lhe slgn ls superfluous or lL ls noL a slgn anymore

ln vlew of Lhls we conslder Lhe lunC1lCnS Cl A SlCn
1 1o reveal and Lo conceal Lo reveal because lL has someLhlng ln common wlLh
Lhe Lhlng slgnlfled and Lo conceal because lL ls noL Lhe Lhlng lLself
2 1o unlLe Lhe beholder as lL were ls unlLed wlLh Lhe Lhlng slgnlfled by Lhe slgn
3 1o form a longlng for a fuller knowledge and a deeper unlon wlLh Lhe Lhlng
slgnlfled by Lhe slgn ln Lhls sense all sacramenLs ln all cases are slgns whlch are
foreLasLe f a deeper unlon and fuller knowledge of ChrlsL
A slgn Lo be a slgn lL musL be
1) ulfferenL from Lhe Lhlng slgnlfled 1here may be a slmllarlLy buL
always dlsLlncL lL noL a slgn lL ls Lhen Lhe reallLy
2) A relaLlon Lo Lhe Lhlng slgnlfled elLher by resemblance or
dependence
3) Always easler Lo know Lhan Lhe Lhlng slgnlfled
A slgn may be elLher naLural LhaL whlch has an lnner relaLlon wlLh Lhe
reallLy slgnlfled 1he lnner relaLlon depends upon Lhe naLure of Lhe
Lhlng lLself as smoke ls Lo flre Slnce Lhe lnner relaLlon depends on Lhe
naLure of Lhe Lhlng Lhe value of Lhls slgn ls unlversal or free
(convenLlonal) LhaL whlch ls rally chosen by men Lo express a reallLy
wlLh whlch Lhere ls no naLural relaLlon lL does noL depend on Lhe
naLure of Lhe reallLy lL depends on Lhe culLural background of Lhe men
chooslng Lhe slgn Lherefore lL does noL have any unlversal value An
lmage ls a speclal klnd of a slgn ln whlch Lhe relaLlon of semblance exlsLs
beLween Lhe slgn and Lhe reallLy slgnlfled Pence a naLural slgh ls
evldenLly an lmage As far as a free or convenLlonal slgn ls concerned
Lhere ls no naLural relaLlon beLween Lhe slgn and Lhe reallLy slgnlfled
buL Lhere may be a naLural relaLlon exlsLlng beLween Lhe slgn and Lhe
people formulaLlng Lhe slgn A symbol ls a sLyllzed or splrlLuallzed
represenLaLlon 1here ls someLhlng ln Lhe symbol whlch ls analogous or
agree wlLh Lhe Lhlng represenLed as a balance ls Lo [usLlce n8
however LhaL all symbols are slgns buL noL all slgns are symbols
because naLural slgns are noL symbols





&1he L|turg|ca| ear
1he seasons
AdvenL
ChrlsLmas
LenL
Poly Week
LasLer
Crdlnary 1lme
o|emn|t|es of the Lord
1r|n|ty unday
Corpus Chr|st|
acred neart
Chr|st the k|ng
Mary and the a|nts
Ianuary 1 Mary the Mother of od
March 2S Annunc|at|on
August 1S Assumpt|on
December 8 mmacu|ate Concept|on
o|emn|t|es of the a|nts
March 19 t Ioseph nusband of Mary
Iune 24 8|rth of Iohn the 8apt|st
Iune 29 eter and au| Apost|es
November 1 A|| a|nts


What does the word Iiturgy mean? (From the CCC)
1069 The word "liturgy" originally meant a "public work" or a "service in the name of/on
behalf of the people."
n Christian tradition it means the participation of the People of God in "the work of God."[5]
Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in,
with, and through his Church.

1070 n the New Testament the word "liturgy" refers not only to the celebration of divine
worship but also to the proclamation of the Gospel and to active charity.[6] n all of
these situations it is a question of the service of God and neighbor.

n a liturgical celebration the Church is servant in the image of her Lord, the one "leitourgos";[7]
she shares in Christ's priesthood (worship), which is both prophetic (proclamation) and kingly
(service of charity):The liturgy then is rightly seen as an exercise of the priestly office of Jesus
Christ.
t involves the presentation of man's sanctification under the guise of signs perceptible by the
senses and its accomplishment in ways appropriate to each of these signs. n it full public worship
is performed by the Mystical Body of Jesus Christ, that is, by the Head and his members. From
this it follows that every liturgical celebration, because it is an action of Christ the priest and of his
Body which is the Church, is a sacred action surpassing all others. No other action of the Church
can equal its efficacy by the same title and to the same degree.[8]

iturgy as source of Iife
1071 As the work of Christ liturgy is also an action of his Church. t makes the Church
present and manifests her as the visible sign of the communion in Christ between God
and men. t engages the faithful in the new life of the community and involves the
"conscious, active, and fruitful participation" of everyone.[9]
1072 "The sacred liturgy does not exhaust the entire activity of the Church":[10] it must
be preceded by evangelization, faith, and conversion. t can then produce its fruits in the
lives of the faithful: new life in the Spirit, involvement in the mission of the Church, and
service to her unity.

Prayer and Iiturgy
1073 The liturgy is also a participation in Christ's own prayer addressed to the Father in
the Holy Spirit. n the liturgy, all Christian prayer finds its source and goal. Through the
liturgy the inner man is rooted and grounded in "the great love with which [the Father]
loved us" in his beloved Son.[11] t is the same "marvelous work of God" that is lived
and internalized by all prayer, "at all
times in the Spirit."[12]

THE TURGY - WORK OF THE HOY TRTY
THE FATHER-SOURCE A GOA OF THE TURGY
1078 Blessing is a divine and life-giving action, the source of which is the Father; his
blessing is both word and gift.[4] When applied to man, the word "blessing" means
adoration and surrender to his Creator in thanksgiving.

1079 From the beginning until the end of time the whole of God's work is a blessing.
From the liturgical poem of the first creation to the canticles of the heavenly Jerusalem,
the inspired authors proclaim the plan of salvation as one vast divine blessing.

1080 From the very beginning God blessed all living beings, especially man and
woman. The covenant with Noah and with all living things renewed this blessing of
fruitfulness despite man's sin which had brought a curse on the ground. But with
Abraham, the divine blessing entered into human history which was moving toward
death, to redirect it toward life, toward its source. By the faith of "the father of all
believers," who embraced the blessing, the history of salvation is inaugurated.

1082 n the Church's liturgy the divine blessing is fully revealed and communicated. The
Father is acknowledged and adored as the source and the end of all the blessings of
creation and salvation. n his Word who became incarnate, died, and rose for us, he fills
us with his blessings. Through his Word, he pours into our hearts the Gift that contains
all gifts, the Holy Spirit.



CHRST'S WORK THE TURGY
Christ gIorified . . .
1084 "Seated at the right hand of the Father" and pouring out the Holy Spirit on his
Body which is the Church, Christ now acts through the sacraments he instituted to
communicate his grace. The sacraments are perceptible signs (words and actions)
accessible to our human nature. By the action of Christ and the power of the Holy Spirit
they make present efficaciously the grace that they signify.
. . . from the time of the Church of the ApostIes . . .
1086 "Accordingly, just as Christ was sent by the Father so also he sent the apostles,
filled with the Holy Spirit. This he did so that they might preach the Gospel to every
creature and proclaim that the Son of God by his death and resurrection had freed us
from the power of Satan and from death and brought us into the Kingdom of his Father.
But he also willed that the work of salvation which they preached should be set in train
through the sacrifice and sacraments, around which the entire liturgical life revolves."[9]
1087 Thus the risen Christ, by giving the Holy Spirit to the apostles, entrusted to them
his power of sanctifying:[10] they became sacramental signs of Christ. By the power of
the same Holy Spirit they entrusted this power to their successors. This
"apostoIic succession" structures the whoIe IiturgicaI Iife of the
Church and is
itseIf sacramentaI, handed on by the sacrament of HoIy Orders.
. . . is present in the earthIy Iiturgy . . .
1088 "To accomplish so great a work" - the dispensation or communication of his work
of salvation- "Christ is always present in his Church, especially in her liturgical
celebrations. He is present in the Sacrifice of the Mass not only in the person of his
minister, 'the same now offering, through the ministry of priests, who formerly offered
himself on the cross,' but especially in the Eucharistic species. By his power he is
present in the sacraments so that when anybody baptizes, it is really Christ himself who
baptizes. He is present in his word since it is he himself who speaks when the holy
Scriptures are read in the Church. Lastly, he is present when the Church prays and
sings, for he has promised 'where two or three are gathered together in my name there
am in the midst of them."'[11]

N.B. Study well with those asterisks