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( Chapter 5,6,7,8, & 9)

 Mark Sherwin M. Ortilano

Topic 5: The Church as the Body of Christ; Eucharist as Memorial Meal as Jesus’ Paschal Mystery

The doctrine of the Holy Eucharist consist of that of the Eucharist sacrifice, the sacrificial meal, and the
sacrificial food, or to express it otherwise, it consists of the doctrine of the Mass, of Communion, and of
the Real Presence. There is no presence of Christ in the Blessed Sacrament that is not meant first and
foremost as food for the faithful people, and there is no sacramental union with Christ in Holy
Communion that is not to be thought of as a sacrificial meal: 'For as often as you shall eat this bread,
and drink the chalice, you shall show the death of the Lord, until he come' (1 Cor. 11:26). The Eucharistic
meal can only be prepared in the sacrifice of the Mass.

Thus the mystery of the Eucharist summarizes the whole mystery of our redemption. There are two
fundamental relationships in which Christ stands to us. First, he is our priestly mediator with God, and
offers him atonement for our sins. Bust Christ is not a stranger to us, who merely represents us as a
propitiator before God. He comes to us in the second relationship by being the mediator of the grace
which God gives us on account of his sacrifice. That is the mystery of our union with Christ who is the
source of all grace for us. 'And of his fullness we have all received, grace for grace' (John 1:16).

Doctrine about the Eucharistic sacrifice. Holy Mass is a real sacrifice, instituted by Christ at the Last
Supper. It represents Christ's sacrifice of the Cross, but in an unbloody manner. Priest and victim are
both Christ, who offers himself through the priest. The laity also offers the sacrifice, but does not have
the power to transubstantiate. The Eucharistic sacrifice is offered to God in praise, thanksgiving, petition
and atonement, for the living and the dead. Saints may also be commemorated in honor and petition.
The Church has the responsibility of determining the rites and prayers to be observed. The liturgy as a
whole is the public worship by the mystical Body of Christ. In every liturgical activity Christ is present, in
a manner that must be properly interpreted.

Topic 6: The Church as Wounded-Healer; The Sacrament of Reconciliation as Reconciliation with Self,
Others and God.

Pride keeps me from asking for help. Fear tells me I might lose what I have and so I scoff at letting
anything go. I struggle to be genuinely happy for others who have more than me; and appropriately
concerned for those who go without. Disconnected and callous, I must justify myself. I fill my life with
avarice, spiritual sloth and self-centeredness. Yet, ironically, all this bounty leaves me feeling incredibly
empty.Through pursuing the illusion of control and flaunting my freedom to choose for myself, I have
shackled my own spirit. I long for a peaceful day, a quiet mind and a lighter step; but I neither want to
be disciplined nor controlled. It will take a humble heart for me to accept this spiritual truth: God is not
about control, He is about liberation and He gives us the sacrament of Reconciliation to set us free.Life
experience has taught me that humility is a great asset; one that was vital in my recognizing the infinite
value of the sacrament of Reconciliation in my life. The most applicable definition I have found: Humility
amounts to a clear recognition of who and what I really am, followed by a sincere attempt to become
what God would have me be.If God has any anger associated with my sins, it is because they have kept
me from becoming all that He created me to be. The love, comfort and peace I sought eluded me until I
accepted that I would only experience happiness by aligning my will with His. I found it humbling to be
open to guidance, both intellectual and spiritual. This elusive concept eventually evolved into a simple
(but not always easy) series of daily choices.Our examination of conscience before receiving
Reconciliation matures as our understanding of Catholic teaching and Scripture increases. For me, it has
evolved from a quick checklist in the pew to a nightly inventory of the preceding day. Where was I
selfish, sharp-tongued, envious or dishonest? Prayerfully, I ask God for guidance to help me right the
wrongs and adjust my behavior.

The new life in Christ that begins in Baptism may be weakened or lost through sin. Sin ruptures not only
our relationship with God but also with our brothers and sisters. By the nourishing light of the Holy
Spirit, we are able to prepare for the Sacrament of Penance by examining our consciences to identify
those ways in which we are not in right relationship with God and with others. This examination also
challenges us to recognize our own participation in the “structures of sin” that degrade others’ lives and
dignity. Through the Sacrament of Penance, God offers mercy and forgiveness. In response to this gift,
we are called to become vehicles of Christ’s love, making amends and restoring justice and the bonds
that have been broken. Healed and forgiven, we are sent to work for peace, justice, and love in our
communities and world.

Topic 7: The Church as God’s Comforter and Consoler: the sacrament of anointing of the sick as God’s
Healing through love, care and concern.

We see Jesus and the Apostles performing many acts of healing in the Gospels and in the Acts of the
Apostles. We may be tempted to believe that God no longer heals since physical healings are less
frequent these days, but healings still take place in remarkable numbers. Today, they are often done
through the mediation of the medical professions. In the Anointing of the Sick, the focus is on the
possibility of a spiritual and/or a physical healing. The prayers address the sick person as a whole, which
includes all aspects of our human life. So while a physical or psychological ailment may be the most
obvious cause of the person’s suffering, other aspects of the person’s health are also taken into
consideration. Many times, the spiritual healing is far more dramatic than the physical. And sometimes
this takes the form of an increased ability to accept the physical illness and its suffering.

Death is a reality of our human life, and we need not try to deny that fact when it becomes obvious or
inevitable. In such cases, the Sacrament of Anointing prepares a person for death, which includes
spiritual healing and the forgiveness of sins. As always, the grace of the sacrament and the wisdom and
abilities of human nature work together when we face serious illness. We don’t want to highlight one
over the other. God works just as effectively through the medical professionals as he does through the
sacraments. In our temporary journey in this world, sickness, can lead to suffering, self-importance,
sometimes even hopelessness and revolt against God. It can also make us more mature, helping us
determine what is not essential in life such as material things. Very often illness provokes a search for
God and a return to him.

Topic 8: The Church as Sacrament of God’s Love; the Sacrament of Marriage as celebration of God’s love

Marriage is so linked to the family and the formation of children that the defense of its sacredness is
necessary for Church and society in general. Marriage is a sacrament of faith. Prayer and the Christian
sacraments enable couples to keep this faith vision of marriage alive. The Christian community holds
before husband and wife the gospel challenge to love, forgiveness, and faithfulness. It also strengthens
individuals to live a life that calls for a constant battle with selfishness and discouragement. The call to
love which is central to marriage as sacrament is also the heart of marriage as vocation. We sometimes
think of a Christian vocation as the call to a particular life-style such as priesthood, religious life, the
married or single state. But these are all just different ways of living out the one Christian vocation, the
Call to love. Married people are challenged to love one another in the spirit of Christ, thus living the
great commandment especially well. Marriage is a call to love one particular imperfect human being as
Christ loves him or her. Such love requires several Christian virtues. Among the most important are
faithfulness, forgiveness, and a commitment to growth.

Reflection Topic 9: The Church as Sacrament of the Word for the World; the Sacrament of Holy Orders
as Celebration of Servant-Leadership.

Jesus Christ, in offering Himself up for the sins of all mankind, fulfilled the duties of the Old Testament
priesthood once and for all. But just as the Eucharist makes Christ's sacrifice present to us today, so the
New Testament priesthood is a sharing in the eternal priesthood of Christ. While all believers are, in
some sense, priests, some are set aside to serve the Church as Christ Himself did.

The Sacrament of Holy Orders is the mission entrusted by Christ to his apostles that continues to be
exercised in the Church today. It is the sacrament of apostolic ministry. It includes three degrees:
Episcopate (Bishops), Presbyterate (Priests) , and Diaconate (Deacons).The word order is an established
civil body, especially a governing body.

Integration into one of these bodies in the Church was accomplished by a rite called ordination, a
religious and liturgical act which has a consecration, a blessing or a sacrament. The word "ordination" is
reserved for the sacramental act which integrates a man into the order of bishops, priests, or deacons,
and goes beyond a simple election, designation or delegation.For it confers a gift of the Holy Spirit which
can come only from Christ himself through his Church. The laying on of hands by the bishop, with the
consecrating prayer, constitutes the visible sign of ordination.