The Church of God, To Be Precise, Welcomes You

I was startled to learn of recently-approved revisions to the Rite of Baptism of Infants. According to the Catholic News Service, it was one of Pope Emeritus Benedict XVI's last decisions, along the lines of the addition of the name of St. Joseph to the second, third, and fourth Eucharistic Prayers.

What might we conclude about the nature of the Church: Were these acts a kind of eleventh-hour move for Pope Benedict? or does Holy Mother Church move so slowly that the decisions moved through the channels, finally to the Ecclesial News Desk. as late as they did? Who cares?

To review:

After the minister of Baptism asks two questions that we so often take for granted (each one post-worthy in its own right): "What name have you given your child/ren?" and, "What do you ask of God's Church for [your child/ren]?" the minister succinctly reminds the parents about the spiritual and religious responsibilities. Then he secures the parents' understanding of these, as well as the godparents' commitment to assist the parents in discharging their parental duties.

Finally, immediately before the Liturgy of the Word, the sacred minister will henceforth say the following: "[Oscar/Matilda], the Church of God welcomes you with great joy."

Previously, the rite read, "[Oscar/Matilda], the Christian community welcomes you with great joy."

Once before on this blog I modified Tip O'Neill's dictum "All politics is local" by replacing "politics" with "religion." I do not rescind that statement (although my end-of-life Retractationes will likely include many things I said from the pulpit, in classes, in beer gardens, etc.). But sometimes a little context helps.

Philosophy talks about how the universal is found in the particular (though I will leave it to the first beer garden dwellers, the philosophers, to discuss the finer points). I have a homily to finish.

In my own untutored words:
While the particular parish may happen to be the place of welcoming for little Oscar or Matilda, that parish is the local instance of the One, Holy, Catholic (kata holon, "according to the whole"), and Apostolic Church, where "what it means to participate in The Church of God" is most fully found: a parish united to its diocese, itself in communion with the Sovereign Pontiff, the Bishop of Rome.

Earlier I had received the impression that the changes to the Rite would include a brief elaboration on "the Church of God" that would include the hotly contested words, "subsists in," found in the eighth paragraph of the Dogmatic Constitution on the Church (Lumen Gentium; the quotation in its immediate context, along with some discussion, is lovingly lifted from Wikipedia):

This Church constituted and organized in the world as a society, subsists in the Catholic Church, which is governed by the successor of Peter and by the Bishops in communion with him, although many elements of sanctification and of truth are found outside of its visible structure. These elements, as gifts belonging to the Church of Christ, are forces impelling toward catholic unity.

Haec Ecclesia, in hoc mundo ut societas constituta et ordinata, subsistit in Ecclesia catholica, a successore Petri et Episcopis in eius communione gubernata, licet extra eius compaginem elementa plura sanctificationis et veritatis inveniantur, quae ut dona Ecclesiae Christi propria, ad unitatem catholicam impellunt.

According to my original impression, the words of the elaboration were the words in red type, but I gathered from the CNS article that the Church's Congregation for Divine Worship used those words to explain the motive for the change. (Whew!)

Had that amplification been the actual revision, the baptizing priest or deacon would be presuming of the whole assembly a basic understanding of the statement and its theological underpinnings. (Not bloody likely!) However, even if "the Church of God" is as far as it shall go, that phrase could be variously understood by all persons attending the baptism, and would therefore merit a succinct and accurate explanation by the baptizing minister. (No doubt the pre-Jordan instructor also might take the opportunity to explain the phrase!)

Properly handled, this and every word in the Liturgy can become what the Church of God's entire sacred Liturgy is: a moment for evangelization and catechesis...which might well incite some interesting dialogue after the ceremony, if anyone cares (or remembers) to discuss it.

Obiter dictum: We have bled much on the subject of "The Church of God," but theologians, priests, deacons, catechists, and other detail-dealing persons must not forget the words "welcomes you with great joy," and must endeavor to convey that joyful welcome in the celebration of Baptism and indeed in every execution of their sacred craft.

Starting with this priest.

"Unpacking the Precepts": Church Contribution

The fifth precept ("You shall help to provide for the needs of the Church") means that the faithful are obliged to assist with the material needs of the Church, each according to his own ability. (CCC 2043)

The Catechism refers the reader to Canon 222§1, which provides the reasons for material support: "so that the Church has what is necessary for divine worship, for the works of the apostolate and of charity, and for the decent support of ministers."

To paraphrase former Speaker of the House Thomas P. ("Tip") O'Neill who naturally spoke of politics, "All religion is local."  My examination of this fifth precept is also local.

The operating budget of any parish heavily depends on the contributions of parishioners.  Oftentimes we experience, and always we appreciate, the generosity of visitors; but it's the crew who steers the foundering vessel through the quotidian tumult.  Considering the low percentage of parishioners who go to Mass regularly among the parishioners "on the books," we cannot help but acknowledge that a relative few people supply nearly the whole parish income.

That's not fair.

Now I don't claim to know what each participating member is able to give.  It's a personal decision, but that doesn't mean that other people can't make suggestions, especially when those suggestions are based on their own experience.

The practice of "tithing" is rooted in the story of Abram and Melchizedek in Gen 14:18ff.  After  rescuing his nephew and company in a battle, Abram brought the king of Salem "a tenth of everything" he had collected in the spoils.  Melchizedek was a precursor of the tribe of Levi, Israel's priestly tribe, which received all its material support from the tithes of the Israelites (cf. Num 18:21; Heb 7:5).

The priestly practice of depending on the people was also an act of dependence upon the Lord.  "Will they (He) provide for us?"  They will, if they take seriously the Lord's command to sanctify the Lord's Day in His holy dwelling place and if they present a just offering with gratitude for the Lord's providential care for their lives.  In this and many other human affairs, God "relies" on us human beings as secondary agents of Providence (CCC 306-308).

Three relevant winners from CCC 306-308:

God grants his creatures...the dignity of acting on their own, of being causes and principles for each other, and thus of cooperating in the accomplishment of his plan. (306)

God thus enables men to be intelligent and free causes in order to complete the work of creation, to perfect its harmony for their own good and that of their neighbors.  Though often unconscious collaborators with God's will, they can also enter deliberately into the divine plan by their actions, their prayers, and their sufferings. (307)

Drawn from nothingness by God's power, wisdom, and goodness, [the creature] can do nothing if it is cut off from its origin, for "without a Creator the creature vanishes" (Gaudium et Spes 36§3).  Still less can a creature attain its ultimate end without the help of God's grace. (308)

Contribution to the Church and other worthy causes is for everyone an act of faith, that, when it comes to my life, God "is not dead, nor doth He sleep."  But at the same time, by our many and varied contributions, we become part of the answer to others' prayers.

One-tenth has long been understood as a standard of sacrificial generosity.  Whether we distribute our offering entirely to our parish, or among several recipients, is a personal decision; but this author suggests caution against overextending oneself so that many recipients benefit little.

Your parish ought to be high on the list, because the parish is the "precinct" of pastoral care.  Priests celebrate the holy and life-giving Sacraments, preach the Gospel, and offer themselves for your spiritual needs.  The hired workers of the parish (e.g. secretaries, maintenance personnel) keep the facilities in good working order, so that the physical plant is sound and presentable, and so that services divine and human can be provided.  If the parish participates in a school, the parish likely subsidizes a considerable amount of the school's operating budget.  Everyone has expenses, and our good people enable the household of faith to cover its own.

Moreover, the parish helps to provide for people who need a financial boost.  St. Vincent De Paul Societies, Knights of Columbus, and other organizations help local residents.  Parishioners offer non-perishable foods for direct distribution to parishioners and to local pantries.  Holy Guardian Angels Parish also supports Mary's Shelter and Mary's Home, refuges for women who are pregnant or have young children.  These charitable endeavors are distinct from the ordinary expenses that your weekly contributions offset.

We cannot forget the Church's missionary activity.  "Charity begins at home, but can't stay at home forever."  Efforts exist on a diocesan and national level for the ongoing proclamation of the Gospel in other countries and parts of our own country that cannot easily support themselves.  "Operation Rice Bowl" was started in this diocese by Msgr. Robert J. Coll, one of our now retired priests.  Our school children participate in an initiative called the "Missionary Childhood Association" (formerly the "Holy Childhood Association") that raises funds every year.  Older Catholics may recall the practice of "saving pagan babies" with the quarters they saved as school children.  A kinder, gentler Church eschews such nomenclature in favor of bringing spiritual and material sustenance to the most vulnerable of God's precious poor.

Canon 222§2: "[The Christian faithful] are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor from their own resources."  Whom and what you assist outside of the parochial context is a matter of conscience.  Moreover, we never neglect personal justice in the name of social justice: remember (as Fulton Sheen did) how Judas spurned a sinful woman's offering in the insincere interest of "helping the poor," and remember how Jesus approved the woman's regard for Him as appropriate for the moment--yes, because He Is Who He Is, but also because Whoever is in front of us deserves our attention.