But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb. They found the stones rolled away from the tomb; but when they entered, they did not find the body of the Lord Jesus. —Luke 24:1-3
Please join us this week in Houston at the National Catholic Education Association conference. Visit with us at Both 531 during the exhibit hours:
Tuesday, April 2 Noon to 6:00 p.m.
Wednesday, April 3 8:30 a.m. to 4:30 p.m.
Thursday, April 4 8:30 a.m to 3:30 p.m.
Photo Credit
Read the words of the institution of the Eucharist from Luke 22:14-20. Take some time to explain more about some of the key words (boldfaced) in the passage. See the notes below.
When the hour came, the took his place at table with the apostles. He said to them, "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it [again] until there is fulfillment in the kingdom of God." Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you [that] from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten sayhing, "This cup is the new covenant in my blood, which will be shed for you.
Notes
Apostles. Luke is the only author to refer to the invited guests as apostles (Matthew terms the twelve "disciples," Mark simply "the twelve"). Apostles is a Greek word that means "to send forth." In the Acts of the Apostles, also written by Luke, we learn more about the Apostles: that they are chosen by Jesus (Acts 1:2), that they are to preside over the Eucharist (Acts 2:42), that they are to witness to the Resurrection (Acts 4:33), and they speak and heal in the name of Jesus (Acts 4:7-20). At Eucharist all who gather are called to some apostolic action. The Mass ends with the charge to "go in peace to love and serve the Lord."
Passover. Luke clearly defines the Last Supper as part of a Jewish Passover meal. Matthew and Mark write only of the preparation for Passover, thought it is understood in each account that the Last Supper takes place during the Jewish Passover ritual. Luke's construction is awkward in comparison to the others in that he describes two cups; the first cup (the Passover cup) is taken before the meal, the second cup (the cup of Eucharist) is taken after the meal. Some biblical scholars have speculated that Luke may not have personally experienced the rite he is describing; hence the two cups. However, this difference in wording does not diminish the connection between the Jewish Passover (see Exodus 12) and the new Christian Passover (see Catechism of the Catholic Church, 1340).
Kingdom of God. The Passover has been given new meaning. It is now associated with the heavenly banquent. The ultimate reward is not, as it was for the Jews, a promised land on earth, but rather the eternal kingdom of God. Whenever we share in the new Christian Passover, the Eucharist, we live through the saving events of Christ's Death and Resurrection and "pass over" from sin and death to new life in him. This pointing to the future is also alluded to in the next verses when Jesus says that he will not share a meal with his Apostles until "the kingdom of God comes." In every age, Catholics have continued to celebrate the Eucharist, as they proclaim the Death and Resurrection of Christ, and as they proceed to the heavenly banquet.
This is my body. Body was not a biological term to first-century Jews, but a personal term. It meant: "This is me, my person." On several occasions, Jesus had prepared the Apostles to understand that he is truly present in the bread.
New covenant in my blood. Blood meant life. Jesus is saying that he will give his very life as a sacrifice for the sins of all, in the same way that the Jews sacrificed a Passover lamb as a sin offering. By sharing in this life, we are part of a new covenant with God in which we will love God and God will love us.
Students (and faculty and staff) are hyped once again to fill out their picks to reach Atlanta on April 6 for the Final Four of men's NCAA basketball tournament. Don't let the March Madness pass you by without sharing some information about the Catholic colleges in this year's field, including a pitch for your students to consider continuing their education at a Catholic college or university.
This year there are 10 Catholic colleges that will begin play this week, led by one by regular season rumber-one ranked Gonzaga University Bulldogs, a Jesuit university from Spokane, Washington. Consider the lessons that build from this fact alone:
Do your students know that St. Aloysius Gonzaga was a 16th century Italian Jesuit who was known for his compassionate care of the terminally ill?
Do they know that Pope Francis was also a Jesuit with Italian origins? (Do they also know why it is correct to say Pope Francis was a Jesuit rather than is a Jesuit?)
Do they know that Bing Crosby is among the alumni of Gonzaga University? (Do they know who Bing Crosby is and what connections he has with Catholic identity? Hint: Fr. Chuck O'Malley)
Here are the rankings of the other Catholic teams (with tournament seedings in parenthesis):
Gonzaga (1)
Georgetown (2)
Marquette (3)
Saint Louis (4)
Notre Dame (7)
Creighton (7)
Villanova (9)
St. Mary's of California (11)
La Salle (13)
Iona (15)
Here are some other ideas for activities and exercises connected with these Catholic colleges:
Research information about the founding orders of each school: Jesuit (Saint Louis, Creighton, Gonzaga, La Salle, Georgetown, Marquette); Christian Brothers (St. Mary's of California, Iona); Congregation of Holy Cross (Notre Dame); Villanova (Augustinian).
Who are the namesakes of each college?
Saint Louis (Louis IX, thirteenth century king of France)
Creighton (Edward Creighton, prominent Omaha businessman)
St. Mary's and Notre Dame (Mary, the Mother of God)
Gonzaga (St. Aloyisus Gonzaga)
La Salle (St. Jean-Baptiste de La Salle, educator and founder of the Christian Brothers)
Iona (named for an island off the coast of Scotland)
Villanova (St. Thomas of Villanova, born in Spain in the fifteenth century)
Georgetown (named for its neighborhood in honor of King George III)
Marquette (Fr. Jacques Marquette, S.J., explorer of the Mississippi River)
Research information on the school (its location, enrollment deadlines, financial aid, academic foci, etc.)
Finally, point out some more of the advantages of attending a Catholic colleges, including opportunities for growth in community, morality, service, and faith. Share the website from the National Catholic College Admission Association with details on the over 200 Catholic colleges in the United States.
Also, tell your students that even if they are not able to attend a Catholic college, most public colleges sponsor a Newman Club, named after Bl. John Henry Newman, that provides opportunities for the sacraments, retreats, RCIA classes, and catechetical studies.
Feel free to add some other lesson ideas in the comment section below or search "March Madness" on this website for lesson ideas from past years.
Now, back to the brackets! And remember:
GO IRISH!
The Gospel for the Fifth Sunday of Lent is from John 8:1-11. To prepare your students to hear God's Word, pray this guided meditation with them during the week. Begin by saying: "This meditation takes you next to Jesus as he is confronted with amoral dilemma. Allow yourself to listen carefully and watch intensely as this drama unfolds and Jesus asks each of us, 'Who are you to throw the first stone?' Prepare yoursef...
Enter in this place.
Relax.
Sit quietly.
Breathe in.
Hold.
Breathe out.
Breathe in.
Hold.
Breathe out.
Be still.
Relax.
Let all your worries fly away.
Breathe in.
Hold.
Breathe out.
Breathe in.
Hold.
Breathe out.
Imagine...
Hear the sounds of city life.
Feel all the people surrounding Jesus.
You are there on the streets with Jesus.
You are listening to his teaching.
Imagine yourself there.
Some important men from the Temple come pushing through the crowd.
They are dragging a lady by both arms.
They push her in front of Jesus.
She falls at Jesus' feet.
Listen to the gossip of the crowd.
"This woman," they say, "was caught in the act of adultery.
The law tells us that we should stone her.
What do you think, Jesus?"
There is a pause.
People near you pick up stones.
They are eager.
Sit with this energy around you.
Look for Jesus.
He is bent down drawing in the sand.
Everyone is waiting.
Be with the waiting.
The crowd is restless.
The woman is just there, alone.
Look at her.
Jesus finally stops playing with the sand.
He looks up but does not stand up.
He is ready to speak.
You listen attentively.
Everybody quiets down.
He says, "Let the one among you who has never sinned throw the first stone."
He bends down again, drawing in the sand with his finger.
What do you think?
What do you feel as you watch him?
People around you toss their stones on the ground,
shrug their shoulders,
walk away.
The important men stomp away angrily.
Look at Jesus and the woman before him.
Jesus finally stands up.
He looks around.
He asks the lady, "Where did everyone go—did no one condemn you?"
The woman answers, "No one, sir."
Jesus looks into her eyes.
"Neither do I condemn you.
Go home and do not sin again."
Watch what happens.
How does the woman respond?
Jesus turns to you.
He tells you, "Look into your own life."
Do what Jesus says.
Examine your life.
Where have you sinned?
Where have you judged?
Tell Jesus.
Listen to his reply.
It's time to come back to this place.
Say good-bye.
Ask Jesus to enger your heart as you go into your day.
Tell him thank you.
Gently open your eyes.
Remember what you just experienced.
Slowly sit up.
This Guided Meditation was originally published in Encountering Jesus: 20 Guided Meditations on His Care and Compassion by Patty McCulloch.
bobosh_t via photopin ccphoto credit
As you help your students understand the media reports about the election of the new pope, these are some points to help the students understand both the traditional conclave as well as the ways that this one is unique.
1. Pope Benedict XVI did not die. Because the pope did not die, cardinals can more freely praise and criticize his papacy because when the pope dies, most people focus on his positive qualities and contributions.
2. The cardinals do not need to focus on a leading candidate. When the cardinals began their conclave deliberations in 2005, for example, Cardinal Joseph Ratzinger (Pope Benedict XVI) was the strongest candidate though not the only candidate. This time, there are a number of possible candidates but no one who clearly stands out. This means that the cardinals may need more time to reach consensus.
3. The pope’s resignation is something new, sort of. Because of the current pope’s break with the more recent trend of remaining pope until death, the cardinals may consider another break in tradition such as looking outside the College of Cardinals for the next pope.
4. There is more conclave experience this time. In April 2005, there were only two cardinals who had been in the conclave that elected Pope John Paul II. This year, there will be fifty cardinals present who were in the conclave that elected Pope Benedict XVI.
5. There is more preparation time this year. The cardinals this year have much more time (about a month) to prepare, to consider various candidates, and to discuss ideas among themselves than they did in 2005 when they had 16 days.
6. Alleged scandals will be closer to home. Because of some of the alleged scandals that have occurred in Europe as well as in the Vatican in the last few years, the cardinals may be more inclined to choose a pope who is unassociated with any of those issues, without sufficient time to determine which allegations are true.
7. Traditionally important cardinals will likely not be a factor. Two important figures during the sede vacante (vacant seat) are often serious candidates for the papacy. This year, one of them is 85 years old and the other is not extremely popular among the cardinals.
8. The cardinals must elect the pope with a two-thirds majority rather than a simple majority. In April 2005, the rule for electing a pope was that if after thirty ballots or so, the cardinals had not chosen a pope, they could elect one by a simple majority rather than the two-thirds majority required in the first thirty ballots. This time, the need for a two-thirds majority holds for all of the ballots. Just because a candidate has half the vote early on does not mean that he will be pope.
9. The lenten retreat may influence the conclave. Because of the timing of Pope Benedict’s resignation, the cardinal who is leading the lenten spiritual retreat this year will receive attention that he would not normally have received.
10. Social media may play a factor. The cardinals will be more aware of a number of things because of social media: ideas from the public about a new pope as well as information about their brother cardinals. They may have a bit of “information overload” as they enter the conclave.
Though there are some unique features for the conclave this year, the most important factor―the inspiration of the Holy Spirit―will still be available to and active within the College of Cardinals.
You may want to ask your students to research some of these topics further or create prayers for these cardinals as they begin their deliberations, given these factors.
(For an more about these ten factors, see this source: John L. Allen, Jr., “Conclave 2.0: Top 10 Reasons Why This Version Is Different," National Catholic Reporter, February 22, 2013.)
J.Salyers via Compfight cc
As the process for selecting a new pope gets underway and the cardinals gather for the conclave, your students may want to consider the question of why the Catholic Church has a pope. Here is a brief explanation from the textbook The Church Our Story: Catholic Tradition, Mission, and Practices:
Why the Catholic Church has a Pope
Many who accept the value of apostolic succession still question why Catholics would rely so heavily on the pope.
In order to answer this question, we must look at the first mark of the Church—its oneness. The pope is the “perpetual and visible source and foundation of the unity of bishops and of the multitude of the faithful” (Lumen Gentium, 23). As Catholics we believe that without the pope the unity of the Church would be severely threatened by local churches and bishops addressing competing national and cultural issues. There have been many times in the history of the Church when such national issues did seem to compromise the unity and universal nature of the Church. In some of these instances, the personal, national ties of the reigning pope have contributed to the problem, yet the formal institution of the papacy has always stood for a unity which supersedes these ties. Even after the most troublesome periods of Church history, because of its institution by Christ, the papacy has always been maintained as an institution that is not subject to any one nation or culture, and as an institution that draws us into a unity which goes beyond national and cultural boundaries. As the successor of Saint Peter and head of the college of bishops, the pope is the pastor who watches over the whole Church and each of its members throughout the world.
Each diocese or “local church” is led by its own bishop who has also been established by the Holy Spirit. This bishop has the primary responsibility for interpreting and handing on the apostolic tradition within his own diocese and also for keeping his diocese united to the universal Church. Each bishop must adapt the Church’s teachings to the particular culture and particular needs of his own diocese. Yet when these necessary and lawful adaptations are made, it is important that the unity of the Church be maintained. The fidelity of each individual bishop, and of all of the bishops together, to the bishop of Rome (the pope) helps ensure that unity is not lost.
The role of the pope is not limited to the preservation of the Church’s unity. The pope also has the task of giving voice to the universal mission and vocation of the Church. The pope calls Catholics everywhere to remember their responsibility to all of God’s people and not just those in their immediate vicinity. The pope also calls Catholics everywhere to remember that there are certain Church teachings which cannot be adapted to suit the local culture. There are issues—such as the protection of the rights of the most defenseless—that are fundamental to the universal vocation of the Church; they must not be ignored or denied by any who wish to call themselves Catholic.
Enrichment
For more information, read the Catechism of the Catholic Church, 936-937
Before announcing his resignation, Pope Benedict XVI released a his message for Lent 2013, "Believing in charity calls forth charity." Each year, the Holy Father shares some thoughts to focus the Church on certain virtues and practices during Lent. This year, in honor of the Year of Faith, the he invites us all to meditate on the relationship between faith and charity (love). It is, no doubt, a taste of what was to come in his now-uncertain encyclical on faith.
He begins his letter with a summary of the connections he made between the theological virtues of faith and love in his first encyclical, Deus Caritas Est. Then he goes on to distinguish between the two virtues and how they must go hand in hand.
Believe it or not, the Pope's message is not so advanced that you would need a theological degree. A high school student could certainly read and understand the message and apply it to their lives.
Have the students take a clean sheet of paper and fold it in half. On the left write "faith" at the top and title the right side "Charity (Love)."
Have the students read the message, which can be downloaded at the Vatican website. While they read, have them write how the Pope describes the connection between the two virtues in his message. Start with the third paragraph in section number 2. "Charity as life in faith" to create the chart.
Faith and Charity Chart
Use the following as a guide/answer key:
FAITH || CHARITY
Faith is knowing the truth and adhering to it || Charity is "walking" in the truth
Through faith we enter into friendship || Through charity this friendship is lived and cultivated
Faith = embrace the commandment of the Lord || Charity = happiness of putting it into practice
Faith = begotten as children of God || Charity = persevere concretely in our divine sonship
Faith = recognize the gifts God has entrusted to us || Charity = makes the gifts fruitful
Scaling the mountain || Coming back down, bearing love
Apostles proclaim the Gospel || Apostles concern to be of service to the poor
Mary || Martha (Lk 10:38-42)
Tree || Fruit
Baptism || Eucharist
Everything begins with the humble acceptance of faith || Everything has to arrive at the truth of charity
Here are the differences laid out in a table format:
Faith
Charity
Faith is knowing the truth and adhering to it
Charity is "walking" in the truth
Through faith we enter into friendship
Through charity this friendship is lived and cultivated
Faith = embrace the commandment of the Lord
Charity = happiness of putting it into practice
Faith = begotten as children of God
Charity = persevere concretely in our divine sonship
Faith = recognize the gifts God has entrusted to us
Charity = makes the gifts fruitful
Scaling the mountain
Coming back down, bearing love
Apostles proclaim the Gospel
Apostles concern to be of service to the poor
Mary
Martha (Lk 10:38-42)
Tree
Fruit
Baptism
Eucharist
Everything begins with the humble acceptance of faith
Everything has to arrive at the truth of charity
During the season of Lent, Catholics visibly practice their faith in unique ways that can catch the attention of non-Catholics. These practices then become opportunities for evangelization. Students should be ready to explain why they do what they do during Lent for their own sakes and for the sakes of those who want to learn about Catholicism.
You may want to take each of these five topics per day as you begin the Lenten season. You may also want to reference a past post at Engaging Faith titled "Background Information on Lent."
1. The Ash Wednesday Ashes: Why do you have dirt on your forehead?
First, ashes are a symbol for the need for forgiveness in the Old and New Testaments. Ashes on Ash Wednesday remind us that we need forgiveness from God.
Second, ashes remind us that God created us from earth and that our bodies will return to the earth after death, but our souls are destined to be with God forever.
(Do students know that the ashes come from burning palms from the previous year’s Palm Sunday celebration?)
Discussion Questions:
What does it feel like to need forgiveness from another person?
How can we use this human experience to find areas in our lives where we need God’s forgiveness?
Why do humans sometimes need a reminder that their physical origin and destination is dirt?
2. Abstaining from Meat on Fridays: Why can’t you have a burger today?
Abstaining from meat on Fridays is a small sacrifice for us to make to remember the great sacrifice that Jesus made for us on the cross on Good Friday. In addition, we need to pray for a clean heart, the readiness to follow God’s will, and a connection to others who are suffering, especially the poor.
Discussion Questions:
Why might it be easier to perform physical acts of sacrifice than to pray for personal conversion?
Why does the external act become meaningless if there is not a deeper desire to draw closer to Jesus?
3. Giving Something Up for Lent: Why do you give something up for Lent?
Giving something up for Lent strengthens our love for Christ and our resistance to temptations to sin. This practice really does not mean much, however, unless we become more loving persons. Lent gives us the opportunity to pray more and to perform additional acts of kindness and service.
Discussion Questions:
How does giving something up remind us that it is Lent, a special time?
If giving up coffee coffee tends to make a person shout at their kids, should that parent give up coffee for Lent? Why or why not?
4. Palm Sunday: Why do you get palm branches at Church?
We take palms home because they remind us of the story behind Palm Sunday in the Bible. Jesus rides into Jerusalem and people put palm branches on the road in front of him as a sign of honor as they call him a king. Palm Sunday is a day to honor Christ as king but also to remember that he is a humble king, riding on a donkey.
Discussion Questions:
The palm branch is a symbol. What are some other symbols Catholics use to deepen their relationship with God?
5. Good Friday: Why do you go to church on Good Friday afternoon?
On Good Friday, we go to church at about 3:00 p.m. to honor Jesus’ hours of suffering on the cross before he died. We reflect on Jesus’ love for us and listen to the story of the Passion as well as participate in other venerations.
Discussion Questions:
For what practical reasons do you think that some parishes hold their Good Friday service on Good Friday evening rather than at 3:00 p.m.?
How does listening to the story of the Passion help us understand Jesus’ love for us?
(Adapted from “Six Ways to Evangelize During Lent,” USCCB)
(photo credit: LarimdaME)
