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Why is Easter Season so long? What should we be doing?

Posted by: Alice L. Camille   🕔 Tuesday 06, March 2018 Categories: Doctrines & Beliefs,Liturgy
Resurrection
What happens next in the story is nothing less than the birth of the church.

The Easter Season is determined by the seven weeks it takes to get from the Resurrection to Pentecost (which means “50th day”). While many of us might do with a little more Advent and a little less Lent, at least we’re clear what these seasons signify and what we’re to be about. During Advent, we await and prepare for the coming of Jesus. In Lent, we embrace penitential practices as we anticipate the resurrection of Jesus. But after Easter, liturgical time feels frankly anticlimactic. Once the tomb is discovered to be empty, really, what else is there?

What happens next in the story is nothing less than the birth of the church. But let’s not rush past the Easter event too quickly. The practice of the church certainly doesn’t. The Easter Vigil is the longest and most elaborate ritual of the church year. It’s the final segment of a three-part liturgical movement, known as the Triduum, which begins on Holy Thursday, continues on Good Friday, and culminates on Holy Saturday night. We keep vigil with Jesus through the commemoration of his Last Supper, the anguish of his crucifixion, and the dark void between the death of hope and the dawn of resurrection. We listen to a well-chosen train of Scripture readings that trace the story of our walk with God through time. It takes a while to process this much intense human experience, and it’s wise to go slowly and thoughtfully through these days.

Easter itself is an Octave, or eight-day feast, just like Christmas. In terms of liturgical practice, the Octave is like a week of Sundays as we light the Paschal candle, sing the Gloria, and continue to contemplate the wonder that death has a door, Jesus has passed through it, and so will we. Is a week too long to ponder this idea?

After Easter, Jesus continues to appear to disciples in groups large and small. Luke says he teaches them more about God’s kingdom for 40 days, a sacred number that symbolizes completeness. Then Jesus returns to his Father in the Ascension—which we celebrate 40 days after Easter (or on the nearest Sunday, in some dioceses). The disciples devote themselves to prayer from that hour until Pentecost morning, when the Spirit comes and the church is launched into prime time. What should we be doing from Easter through Pentecost? Imitate the disciples in celebrating, contemplating, learning, and praying to prepare for the mission ahead.

Scripture:

Mark 16:1-20; Matthew 28:1-20; Luke 24:1-53; John 20:1—21:25; Acts of the Apostles 1:1—2:47; 1 Corinthians 15:1-11

Books:

Easter, Season of Life and Fire, by Barry Hudock (Liturgical Press, 2017)

A Spirituality of Mission: Reflections for Holy Week and Easter, by Mark G. Boyer (Liturgical Press, 2017)

What do I need to know about Mary?

Posted by: Alice L. Camille   🕔 Tuesday 06, March 2018 Categories: Doctrines & Beliefs,Blessed Virgin Mary and the Saints
Mary
The church continues to develop a Marian theology that honors both who Mary has been historically and who she remains in the life of the faithful.

The Blessed Virgin Mary, as she’s familiarly known, is best approached from several directions: biblically, doctrinally, devotionally, and theologically. First, there’s the biblical Mary of Nazareth. She fulfills Isaiah’s prophecy in giving birth by the power of the Holy Spirit to Emmanuel, “God with us.” The canticle Mary sings about her conception gives praise to God for the same activity her son Jesus will one day proclaim as the coming of God’s Kingdom: that the mighty will be toppled, while the poor will be lifted up. Mary plays noteworthy roles after the Nativity, including advocating for the miracle at Cana, her presence at the cross, and her participation in the Spirit’s release at Pentecost.

The church teaches four doctrines about Mary. Two declarations from the early church are that Mary remains a virgin perpetually and that she is the Mother of God. Both doctrines point to the divine origin of Jesus. Two later doctrines are that Mary herself was conceived immaculately (that is, without original sin) and that at the point of death, she was assumed body and soul into heaven. These are related teachings: since death is a consequence of sin, and Mary is spared sin’s effects, her body does not undergo the corruption of the grave.

Devotionally, Mary has played a large role in the church’s popular piety. Her icon has been venerated since the early centuries in the East, and by means of the rosary, litanies, and pilgrimage, people of many lands have felt a special closeness to the mother of Jesus who is mother to all. Throughout history, Mary has been known to pay singular visits, known as apparitions, to humble folk around the world. These appearances underscore Mary’s concern for her children and their needs.

The church continues to develop a Marian theology that honors both who Mary has been historically and who she remains in the life of the faithful. In the spirit of Vatican II, Pope Paul VI offered principles for consideration. First among them is that Christian faith must be rightly prioritized: nothing said about Mary can detract from the honor due to God. Also, that Christ alone mediates between God and humanity. Finally, since Mary is the first disciple of her son, she is the ideal model for what we all can do. Pope John Paul II also advanced the idea of Mary as the special champion of the poor.

Scripture:

Isaiah 7:10-15; Matthew 1:18-25; Luke 1:26-56; 2:1-52; 8:19-21; John 2:1-12; 19:25-27; Acts of the Apostles 1:14

Publications:

Marialis Cultus / For the Right Ordering and Development of Devotion to the Blessed Virgin Mary - Pope Paul VI (Pauline Books and Media, 2003)

Redemptoris Mater / Mother of the Redeemer - Pope John Paul II (Daughters of St. Paul, 1987)

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