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CATHOLC PRAYER AND WORSHIP 359
CHAPTER 24
Catholic Prayer and Worship
C o m e , let us sing j o y f u l l y to the L o r d ,
let us a c c l a i m the R o c k of o u r salvation.
Let us greet H i m w i t h t h a n k s g i v i n g . . .
C o m e , let us b o w d o w n in w o r s h i p ,
let us kneel before the L o r d w h o m a d e us.
For H e is o u r G o d ,
and w e are the people H e shepherds,
the flock He guides. (Ps 95:1-2.6-7)
Jesus said: ' ' T h e hour is c o m i n g , and is already h e r e , w h e n authentic w o r -
shipers w i l l w o r s h i p the Father in Spirit a n d truth... G o d is Spirit, a n d those
w h o w o r s h i p H i m must w o r s h i p in Spirit a n d truth." (jn 4:23-24)
OPENING
1466. T h i s chapter continues to develop h o w the Holy Spirit " g i v e s life" accord-
ing to the Creed. The last chapter explained h o w the Spirit " g i v e s us life" by uniting
us w i t h Christ our Head, and w i t h one another, in t h e Christian c o m m u n i t y , the
Church. Now we take up a second w a y t h e Spirit is l i f e - g i v i n g : by inspiring our prayer
and sacramental life w i t h i n t h a t c o m m u n i t y . Thus we see h o w t h e Holy Spirit is the
inner dynamic source of both our life in the Church (Chap. 23), and our prayer and
sacramental life, w h i c h constitute the t h e m e s of this and the following four chap-
ters (Chaps. 24-28).
1467. Even t h e v e r y notion of " s a c r a m e n t " provides a f u r t h e r connection between
these chapters. In t h e last chapter we saw t h a t both Christ and the Church can in a
certain sense be called 'sacraments.' Both i n v o l v e sensible realities w h i c h confer
grace and w h i c h call men to f a i t h and love by accepting J e s u s and his Body, the
Church. So J e s u s in his lifetime called disciples to follow him e v e n unto death, and
358
in love Jo share his iove. Likewise, " b y her relationship w i t h Christ, the Church is a
kind of sacrament or sign of communion w i t h God and of unity among all persons"
(l£ 1). Thus, Vatican II pictured the Church as the "sacrament" of Christ, making the
Risen Cnrist present and active among us today. Therefore, the seven ritual sacraments
we ali know as Catholics must be seen as flowing directly from the broader "sacra-
mentality" of Christ and the Church.
1468, This chapter, t h e n , takes up our basic prayer life as Filipino Catholics. This
includes us b o t h as individual persons and as members of the Church who actively
take part in its liturgy and share in its sacramental life. T h e Church's sacramental life
has been radically revitalized as a result of the liturgical renewal commissioned by
Vatican I I . T h i s " n e w look" at liturgy and sacraments is the subject matter of this
chapter. It forms the indispensable support for the four subsequent chapters which
deal with the s e v e n ritual sacraments of the Church.
CONTEXT
1469. We Filipinos are " s p i r i t - o r i e n t e d . " We are noted for our openness to the
sacred, the transcendent dimension of life. T h i s natural orientation provides a sound
cultural basis for Christian prayer life. It shines t h r o u g h in our natural love for reli-
gious celebrations. "Filipino Catholicism has always put great stress on rites and cer-
emonies. Fiestas, processions, pilgrimages, novenas, innumerable devotional prac-
tices, both individual and c o m m u n i t a r i a n , mark the concrete religious practice of
most Filipino Catholics" (NCDP 319).
1470. Moreover, much of w h a t the ordinary Filipino Catholic " k n o w s of Christian
doctrinal t r u t h and moral values is learned t h r o u g h these sacramental and d e v o t i o n -
al practices" (Ibid.). For example:
• we know God is Creator and Lord of alt because we have been t a u g h t to
ask His blessing on e v e r y t h i n g t h a t touches our lives: not o n l y our religious
statues, medals, crucifixes, rosaries, but our homes, shops, offices and fac-
tories, our cars, bridges, ships and ports, our food and crops, our holidays
and v a c a t i o n s . . .
• we know Christ is our Savior because we make the n.ovena of First Fridays
in honor of his Sacred Heart, and share his suffering and death in the
Stations of the Cross, especially e v e r y Good Friday;
• we venerate Mary as our spiritual mother w h o intercedes for us w i t h her
Son because we meet her in t h e ' P a n u n u l u y a n and at t h e Beten e v e r y
Christmas, and in the Salubong e v e r y Easter Sunday m o r n i n g . We celebrate
her month of May w i t h Flares de Mayo, and pray her Rosary t h r o u g h o u t the
year, especially in October, the month of Our Lady of the Rosary.
1471. Religious rituals and devotional practices, t h e n , play a key role in the f a i t h -
life of the Filipino. T h a t is w h y it is so i m p o r t a n t to develop a clear and accurate
 360 CATECHISM F O R F I U P I N O C A T H O L I C S - CHRIST,
understanding of what constitutes authentic Christian prayer and worship. One
practical test for us would be whether we can explain simply, in our o w n words, what
sacraments are (like Baptism, Eucharist, Marriage, Reconciliation), and how they
work.
Today, significant gains in the liturgy have already been achieved in many dioce-
ses and parishes. For example, almost everywhere Filipino vernacular languages are
used in the Mass and in celebrating the sacraments. Many new local hymns have been
w r i t t e n and put to music for more active c o m m u n i t y participation. Lay ministers of
the Eucharist have been installed, and prayer and Bible-study groups have multiplied.
Perpetual adoration of the Blessed Sacrament has gained new.popular support. The
"Misa ng Bayang Filipino" and simitar inculturated liturgies are indicative of t h e c o n -
crete advances of the past decades.
1472. Yet the Second Plenary Council recognized t h a t " i n the Philippines, worship
has unfortunately been often separated from the t o t a l i t y of life" (PCPII167). Prayer
is stilt often relegated to mere external observance of religious c o n v e n t i o n s . This is
clearly manifested by numerous "Born A g a i n " Filipinos who admit t h a t t h e y were
once practicing Catholics, but " n e v e r understood w h a t t h e y were d o i n g . "
Perhaps the greatest separation is between our prayer/worship on one side, and
our moral life on the other. Despite notable efforts at integrating prayer and the
t h r u s t for justice, many Filipino Catholics still seem to consider them completely
apart. Many are surprised w h e n asked if their Christian Faith and w o r s h i p enter into
t h e i r moral decisions. A p p a r e n t l y , they had never t h o u g h t of it before. If asked how
one gains God's grace, the reply is invariably " t h r o u g h prayer and the sacraments."
To this answer must be added the Gospel stress on simple acts of loving service of
one's neighbor.
1473. Finally, w i t h i n Catholic Filipino's prayer life itself there is the gap between
private devotions and piety, and- the Church's liturgy which "is often still t o o for-
mal, too predominantly priest-centered" (NCDP 330). There is an urgent need for
greater c o m m u n i t y participation, inspired by concrete tangible sacramentals such as
we have on Ash Wednesday and Palm Sunday. PCP II calls for a " R e n e w e d Worship"
t h a t i n v o l v e s the whole of life, including prayer life, popular religious practices, and
liturgical renewal (cf. PCPII167-81). What is needed is a more active, more affective
worship that can inspire and lead Filipino Catholics by actual exercise and practice,
to ground their personal devotions and piety on Scripture and the Church's litur-
gy-
EXPOSITION
1474. Following the order of the NCDP, this chapter first takes up the general ele-
ments of Prayer, its methods. Scripture base, and the heart and levels of Christian
Prayer. A second section deals w i t h Worship, followed by the third on the Liturgy and
OUR LIFE CATHOLIC PRAYER AND WOftSHP 361
its essential qualities. T h e fourth major section explains w h a t sacraments are, their
threefold basis in human natu-s. Christ, and the Church, and how they work t h r o u g h
1
faith toward saving encounter , with the Lord. T h e final section deals w i t h t h e relat-
ed tnemes of Sacramentals arc Popular Religiosity, particularly Devotion to Mary,
Ang Mahal na Birhen.
I. Prayer
1475. Filipinos i n s t i n c t i v e ^ realize the need for prayer. We are brought up in a
Christian culture to believe in the God revealed by Jesus Christ, a personal God w h o
personally relates to us by adcoting us as his sons and daughters. He calls us to a
personal response in f a i t h , hope and love. T h i s personal faith-relating to God is
prayer (cf. NCDP 321). Christisn prayer, t h e n , is a loving, conscious, personal rela-
tionship w i t h G o d , our all-loving, good Father, w h o has adopted us t h r o u g h His
beloved Son, J e s u s Christ, i n r e Holy Spirit. I t i s "intimate conversation w i t h God
w h o we know loves us" (St Tefesa of Avila).
Actually, it is the Holy Spirit w h o brings us i n t o this life of communion and f e l -
lowship with the Father and v r t h His S o n , J e s u s Christ (cf. 1 Jn 1:3; 2 Cor 13:13).
Authentic Christian prayer, t h e r . is always Trinitarian, since it is t h r o u g h C h r i s t t h a t
" w e have access in one S p i r i t to the F a t h e r " (Eph 2:18).
1476. Prayer develops a conscious awareness of our relationship w i t h G o d . This
relationship depends fundamentally on WHO GOD I S , and W H O WE ARE. It grounds
several basic types of prayer. As creatures called to become children of God, our prayer
is one of adoration of our Creator and thanksgiving to our heavenly Father, w h o m
we petition for our needs. As sinners we pray in contrition for forgiveness from our
divine Savior, and offer Him ail our t h o u g h t s , words and deeds. Thus, we have the
basic types of p r a y e r — a d o r a t i o n , thanksgiving, petition, contrition and offering.
T h e y are in no way imposed on us, nor are they simply a product of a particular time,
place or culture. Rather t h e y spring from our deepest selves, our kalooban, inspired
by God's Holy Spirit. Prayer car thus be described as the v e r y life of our hearts and
souls, to which the Holy Spirit gives life (cf. CCC 2623-39).
A. How To Pray
1477. It is natural for most Filipinos to t h i n k of prayer primarily in terms of
explicit vocal prayers like the Our Father or the Hail Mary, or d e v o t i o n a l acts of piety
like novenas to the Blessed Virgin Mary or t h e i r patron saints. Such explicit prayers
are concrete expressions of a aeeper dimension of our personal lives. For besides
being a particular, explicit activity, prayer, for authentic believers, is more funda-
mentally an essential dimension of their whole Uves—all of life. This is w h a t Jesus
taught by his many parables on the necessity of "praying always and n o t losing
heart" (Lk 18:1). St. Paul constantly reminded his converts to " n e v e r cease praying,
render constant t h a n k s ; such is God's w i l l for y o u in Christ J e s u s " (1 Thes 5:1 if).
362 C A T E C H I S M F O R F I L I P I N O C A T H O L I C S — C H R I S T , OUR LIFE
1478. A recent work entitled How to Pray Always Without Always Praying responds
to the practical difficulties experienced by active persons in their ordinary daily rou-
tine. How to "find t i m e " for prayer? What" is t h e best method of praying? Even what
is t h e best posture for prayer? T h e s e are some of t h e practical problems which we
shall always have to wrestle w i t h . But t h e y are all based on the deeper reality that
we have no way of "talking to God" unless He first turns toward us and reveals
Himself, and graces us w i t h His Spirit.
1479. St. Paul explains how prayer is really a g r a c e of God. " W e do n o t know how
to pray as we o u g h t ; b u t the Spirit himself makes intercession for us w i t h groanings
t h a t cannot be expressed in s p e e c h . He w h o searches hearts knows w h a t the Spirit
means, for t h e Spirit intercedes for t h e saints as God himself wills." (Rom 8:26f). Our
Christian prayer, t h e n , is not something we do on our o w n power " f o r G o d , " as it
were, but a precious gift to us by the Spirit. " P r a y e r is not learned t h r o u g h the teach-
ing of others; it has its o w n special teacher, God, the teacher of all people w h o gives
prayer to those w h o p r a y " (St. John Climacus, Step 28).
But how does God teach us h o w to pray? B o t h t h e Old and the New Testaments
illustrate how t h e Holy Spirit leads us into authentic prayer.
B. Prayer in Scripture c figuration (Lk 9:29), during his Passion (cf. Lk 22:42) and on t h e Cross (cf. Lk 23:
1. In the O l d Testament -
1480. In the OT t h e Holy Spirit "spoke t h r o u g h t h e prophets" of Yahweh's com-
plaint against.those w h o " h o n o r me w i t h t h e i r lips alone, t h o u g h their hearts are far
from m e " (Is 29:13; cf. CCC2581ff). Such religious hypocrisy fastened on merely the
e x t e r n a l forms of prayer, fasting and sacrifice, w h i l e neglecting t h e basic demands of
social justice and love of neighbor. At t h e beginning of Lent each year, t h e liturgy
cites Isaiah in instructing us about the true c o n t e x t of our prayer and fasting:
T h i s , rather, is the fasting that I w i s h :
setting those b o u n d unjustly,...
Setting free the oppressed, breaking e v e r y y o k e ;
Sharing y o u r bread w i t h the h u n g r y ,
sheltering the oppressed a n d the homeless;
C l o t h i n g the naked w h e n y o u see t h e m ,
a n d not turning y o u r back o n y o u r o w n .
T h e n y o u r light shall break forth like the d a w n . . .
T h e n y o u shall call, a n d the L o r d w i l l answer,
y o u shall c r y for help,
a n d He w i l l say: " H e r e ! a m ! " (Is 58:6-9)
Authentic prayer, t h e n , is always rooted in the heart, and related to the neigh-
bor in loving compassion and service.
1 4 8 1 . But t h e masterwork of the S p i r i f s instruction in prayer is the Book of
Psalms, the Old Covenant's liturgical.prayerbook t h a t the Church, following Christ's
CATHOLIC PRAYER AND WORSHIP 363
o w n example, adopted for its prayer, especially in the Liturgy of t h e Hours (Divine
Office) (cf. CCC, 258S-89). Herein is expressed poetically the whole range of human
emotions before the living G o d . T h e joy of the believer: " H a p p y the man w h o follows
not t h e counsel of t h e w i c k e d . . . but delights in the law of the L o r d " (Ps 1:1-2).
Praise of the Creator: "0 L o r d , h o w glorious is y o u r name over all t h e e a r t h " (Ps 8:2).
Longing for G o d : " L i k e the deer t h a t y e a r n s for running streams, so my s o u l is y e a r n -
ing for y o u , my G o d " (Ps 42:2). Sorrow and contrition: " H a v e mercy on me, 0 Lord,
in y o u r great goodness; in t h e greatness of y o u r compassion wipe o u t my offense"
(Ps 51:3). Trust and confidence in t h e L o r d : " T h e Lord is my shepherd, I shall not
w a n t " (Ps 23:1).
Christian prayer, t h e n , is directly addressed to God, our Creator and Lord, while
involving an intrinsic relation to one's neighbor.
2. in the N e w Testament
1482. In t h e NT, the Spirit's action is shown first in J e s u s ' o w n prayer, t h e n in
the prayer of his disciples. J e s u s , " f u l l of the Holy Spirit" (Lk 4:1) prays before e v e r y
major act of his public life: for example, at his Baptism (cf. Lk 3:21), t h r o u g h his
f o r t y days in the desert, before choosing his apostles (cf. Lk 6:12), at his Trans-
34,46).
At the Last Supper, in his great " P r i e s t l y Prayer" (cf. Jn 17) Christ prayed t h a t
his redemptive work be b r o u g h t to fulfillment, and that its fruits be shared by the
apostles and all those w h o w o u l d believe in him t h r o u g h their word (cf. Jn 17:20).
Finally, on the Cross Jesus breathed f o r t h his last prayer, giving over his Spirit to us
as he had promised (cf. Mt 27:50; Jn 19:30; CCC 2599-2606),
1483. With his disciples, Christ acted as both p e r f e c t m o d e l and t e a c h e r of
p r a y e r (CCC 2607-15). In his Sermon on the Mount, Jesus instructed his followers:
" P r a y for y o u r persecutor"; " d o not be like the hypocrites w h o love to stand on street
c o r n e r s . . . but pray to y o u r Father in secret. Do n o t rattle on like the pagans," but
pray: "Our Father in h e a v e n . . . " (Mt 6:5ff). But Christ's greatest gift to all his f o l -
lowers was his sending of t h e Holy Spirit to be the i n t e r i o r a n i m a t i n g f o r c e , s o u r c e
of t h e i r whole Christian life. A l l our f a i t h , hope, and love as disciples of Jesus, and
especially e v e r y sincere prayer from our hearts, are inspired and empowered f r o m
w i t h i n by t h e Spirit (cf. CCC 2652, 2670-72).
1484. This empowerment of the Spirit is frequently completely missed by our " c o m -
mon sense". We often think of prayer as o u r own private individualistic thing, or as art
obligation imposed on u s — s o m e t h i n g we "have t o " do, at specified times and in c e r -
tain places. Some e v e n t h i n k that by .praying they are somehow doing God "a favor,"
so t h e y actually t r y to "make bargains w i t h God"—promising extra prayers to gain spe-
cial favors. T h e y forget Christ's solemn teaching that only " h e who lives in me and I
in him w i l l produce abundantly, for apart from me you can do nothing" (Jn 15:5).
 :
•••••• " - - ^ ' ' * • ' •* " ' ^ ^ ' -• - "~
C A T E C H I S M F O R FILIPINO C A T H O L I C S — C H R / S T , O U f l U/%
1 4 8 5 . T h e S p i r i t U n i t e s U s t o C h r i s t . St. Paul summarizes all this b y admonish-
ing us t h a t "since we live by the Spirit, let us follow the Spirit's lead" (Gal 5:25).
This indicates t w o t h i n g s : first, t h a t it is only the grace of the Holy Spirit t h a t links
us interiorly, from w i t h i n , to Christ our Savior, making us his true disciples. Second,
that we have to accept and cooperate w i t h this grace by FAITH. It is n o t automatic';
so Paul urges us: "let us follow the Spirit's lead". Concretely, this is possible only
t h r o u g h a vibrant PRAYER L I F E — a n honest, persevering effort on our part to com-
mune w i t h the L o r d , dialogue w i t h H i m , "walk in His w a y s , " as inspired by His Holy
Spirit indwelling in us.
C. Christian Prayer
ft'* 1486. T h e H e a r t of C h r i s t i a n P r a y e r . J e s u s is much more t h a n j u s t an exterior
model to be i m i t a t e d and copied like some popular celebrity, according to our par-
ticular fancy. On the contrary, God has " b e s t o w e d on us in Christ every spiritual bless-
ing. It is in C h r i s t and t h r o u g h his blood t h a t we have been redeemed and our sins
f o r g i v e n " (Eph 1:3,7). God has predestined us " t o share the image of His Son" (Rom
8:29). Therefore, we are told to "put on the Lord Jesus Christ' (Rom 13:14), make
our own "the mind of Christ Jesus" (Phil 2:5), so we can be "transformed into his
v e r y i m a g e " (2 Cor 3:18). Our goal is to be able to say w i t h St. Paul: "I have been
crucified w i t h Christ; and the life I live n o w is n o t my o w n ; Christ is living in me; I
• stilt live my human life, but it is a life of faith in the Son of God who l o v e d me and
gave himself for m e " (Gal 2:19-20). Hence, the Colossians are counseled to "contin-
ue, therefore to live in Christ J e s u s the L o r d ; . . . be rooted in him and built up in him,
g r o w i n g ever s t r o n g e r in f a i t h , as y o u were t a u g h t , and overflowing w i t h gratitude"
' (Col 2:6-7).
T h i s effort at " p u t t i n g on Christ" i n v o l v e s Christians in two basic levels of Christian
prayer.
D. Levels of Christian Prayer
1 4 8 7 . In their process of growing u p . Catholics are t a u g h t to pray on t w o basic
levels, t h a t is, in private, personal prayer ( t h e rosary, novenas, devotions to patron
saints, meditations, e t c . ) and public, communal liturgical prayer. More o f t e n than
not, m a n y of us experience a certain tension b e t w e e n the t w o — s o m e t i m e s even
o p p o s i t i o n . For example, praying the Rosary during Mass is now discouraged, contrary
to an older c o m m o n practice among many pious Church-goers. Actually t h e personal
and c o m m u n a l p r a y e r levels are complementary; b o t h are necessary for an authentic
Christian prayer life. We stand before God both as a unique person created in His
image and likeness, redeemed and adopted as s o n / d a u g h t e r in the Lord, and as a
member of Christ's Body, the Church. T h i s means t h e r e is always a communal context
to our personal inner journey of prayer, and a depth of personal content in all authen-
tic communal liturgy. H o w essential this c o m p l e m e n t a r i t y of the personal and com-
CATHOLIC PBAYER AND WORSHIP 365
munal levels of urayer is can be s h o w n in Christ's o w n prayer, as w e l l as in the Prayer
of the Eucharist.
1. In Christ's Prayer
1488. Christ's P e r s o n a l / C o m m u n a l P r a y e r . As in all other aspects of Christian
Faith, Christ shapes and guides the prayer of all Christians. Christ's prayer was
based on his proclamation of the Kingdom of G o d — t h e Good News t h a t defined his
life, mission and v e r y relation to God, his "Abba," Father.
On the one hand, all the great moments of Christ's most personal prayer were
directly ordered beyond himself t o w a r d his public Life and mission, the communal.
We see this in his temptations in the desert, his prayer on t h e m o u n t a i n , and his
a g o n y in t h e Garden. J e s u s ' most personal sharing in solitude w i t h his heavenly
Father was never divorced from his mission.
1489. On the other hand, all J e s u s ' public acts manifested his extraordinary per-
sonal f r e e d o m , self-assurance, and the depth of his personal relation to his Father.
Such were his inaugural sermon at Nazareth (cf. Lk 4:18-27), his cleansing of the
Temple (cf. Jn 2:13-17), and his Last Supper w i t h his apostles. T h u s , Christ's public
life and mission were always the context of his personal interior prayer, w h i l e his
inward p r a y e r f u : j o u r n e y furnished the content of all he said and did. Christ's o w n
prayer, t h e n , demonstrated the essential complementarity of personal ( c o n t e n t ) and
communal ( c o n t e x t ) that is the model for all Christian prayer.
2. In the Sacraments
1490. T h e Prayer of the Eucharist displays t h e same integration of the personal
and communal levels of Christian prayer. After the communal calling t o g e t h e r of the
people, t h e Liturgy of God's Word is addressed to each worshipper in his or her o w n
personal depth and uniqueness. The liturgy of the Word is not a lecture or " m e s s a g e "
for the c r o w d , nor does it aim at merely passing on some religious i n f o r m a t i o n .
Rather, its purpose is to nourish, challenge and support the personal j o u r n e y of each
of the assembled disciples, calling for each one's o w n personal response.
1 4 9 1 . T h e . first response of the Christian believer is " O f f e r t o r y , " w h e t h e r of all
t h a t we are and do (Eucharist), or our repentance for forgiveness (Reconciliation), or
our i n f i r m i t y for healing (Anointing), or our availability for service (Orders) or for
c o n j u g a l love (Marriage). A l l bring out our Baptismal c o m m i t m e n t : our life placed
w i t h i n the life and prayer of Christ.
1492. T h e Eucharistic Prayer, t h e n , takes the assembled congregation to the high-
est point of their personal prayer in the great A M E N , while at t h e same time pray-^
ing t h a t "all of us w h o share in the body and blood of Christ, be b r o u g h t t o g e t h e r in
u n i t y by the Holy Spirit" (EPII). T h i s communal f o r m , expressed again in the "Our
Father" and the "Communio," never ceases to be at the same time filled w i t h per-
sonal content and depth.
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C A T E C H I S M F O R F I L I P I N O C A T H O L I C S — CHRIST.
1 4 9 3 , This explanation indicates t h a t there really is no " p r i v a t e " Christian prayer,
but o n l y "personal" w h i c h is essentially relational and thus open to the communal.
Likewise, the "public" form is better t e r m e d "communal" or "ecclesial" w h i c h always
includes the personal i n v e s t m e n t by each of the believers. Briefly, t h e n , our Filipino
personal devotions must, as Christian, always involve the communal as their prop-
er context. Likewise, all communal ecclesial liturgies, if they are to be authentical-
ly Christian, must always include the personal i n v e s t m e n t and depth of the worship-
pers.
£. Constants in Prayer Guides
1 4 9 4 . T h e r e is a rich stream of new books on prayer: prayer guides, introductions,
explanations, methods, problem-solving, and the like. This shows t h a t our prayer
is shares the same basic qualities of our v e r y lives. We are always g r o w i n g , changing,
being influenced in diverse ways by t h e constantly changing conditions of our lives.
Prayer is so personal t h a t there can be no " d e f i n i t i v e " answers valid for all persons,
at all times and in all places, to its practical difficulties. How can I pray better? Why
does God not answer my prayers? W h y is my prayer so dry and empty? Like our human
personal relationships, our prayer-relation w i t h God is a personal process of growth
and deepening, unique to each and e v e r y person. God is calling each of us to inti-
macy w i t h His S o n , in His Spirit of l o v e .
1495. Y e t there are certain constants in Christian prayer t h a t are indispensable
(ass for developing an authentic prayer-life. The WHAT of Christian prayer has been
described as a) personal communion w i t h God our Father, b) t h r o u g h J e s u s Christ in
the Spirit, c) w i t h i n t h e Christian community. His Body the Church, d) centered
around the Eucharistic table, and e) in pilgrimage of f a i t h , hope and loving-service
of neighbor (cf. NCDP 325). T h i s entails a basis for HOW to pray, namely, prayer that
is:
a) grounded in Sacred Scripture and the great prayers of the liturgy and of
Christian Tradition;
b) actively related to others in the concrete human context;
c) consciously seeking to discern and follow the Spirifs m o v e m e n t s ; and
d) open to personal growth t h r o u g h a constant "letting g o " w h i c h allows
another to "tie y o u fast and carry y o u off against y o u r w i l l " {Jn 21:18; cf.
NCDP 322).
II. W o r s h i p
1496. On Sundays and feastdays in the Gloria of the Mass we sing or proclaim:
L o r d G o d , h e a v e n l y King, almighty G o d a n d Father:
W e worship y o u , w e give y o u thanks,
W e praise y o u for y o u r glory.
CATHOLIC PRAYER A N D WORSHIP 367
OUR LIFE
Thus do we express our Christian loving w o r s h i p of the one living God. T h i s f u n -
damental human sense of worship comes natural to us as Filipinos (may loob sa
Diyos). It flows from our inborn gratitude for the gift of life. We spontaneously adore
God our Father-Creator; Jesus Christ, His Son and our Savior, and t h e Holy Spirit w h o
sanctifies us by His presence w i t h i n us.
1497. A u t h e n t i c worship necessarily includes both an inner attitude of reverence
and homage before t h e Divine Majesty, and an outward expression in signs of words,
actions, songs, dances, usually enacted in public ritual.
In t h e O l d T e s t a m e n t , Y a h w e h called t h e Israelites to acceptable w o r s h i p first by
His c o v e n a n t commandment:
" I , the L o r d , a m y o u r G o d w h o brought y o u out o f the land o f Egypt, that
p l a c e of slavery. Y o u shall not have other gods besides M e , . , y o u shall not
b o w d o w n before them or w o r s h i p t h e m " (Dt 5:6-7,9).
But Y a h w e h had to give a second lesson on w o r s h i p t h r o u g h His prophets w h o
denounced e m p t y ritualism by stressing t h a t true worship consists not in words on
the lips but in deeds from the heart. A u t h e n t i c w o r s h i p means doing good and ren-
dering j u s t i c e to the poor, t h e w i d o w and o r p h a n (cf. Is 1:11-17; 58:1-10; Amos 5:21-
24). '
1 4 9 8 . In t h e N e w T e s t a m e n t , Christ r e v o l u t i o n i z e d worship by his obedience to
his Father in inaugurating the New Covenant:
"Sacrifice and offering y o u did not desire
but a b o d y y o u prepared for m e ;
holocausts a n d sin offerings y o u took no delight in.
T h e n I said, 'As is written of me in the b o o k ,
I h a v e c o m e to do y o u r w i l l , O G o d ! ' " (Heb 10:5-7}.
Jesus purified worship by linking it directly with daily moral living. He pro-
claimed t h a t " t h e hour is c o m i n g . . . w h e n authentic worshippers will w o r s h i p the
Father in Spirit and t r u t h " (Jn 4:23). Like the prophets, Jesus denounced e m p t y rit-
ualism, and promised to send his Holy Spirit t h r o u g h whom he w o u l d create a new
priestly people, sharing in his v e r y o w n Priesthood (cf. LG10).
1 4 9 9 . PCPII explains h o w worship can be expressed on different levels. First is
the i n d i v i d u a l Christian's personal prayer and d e v o t i o n ; this develops i n t o group
prayer, such as Block Rosaries, charismatic meetings, etc. Finally there is the official
worship of t h e Church in the sacred liturgy, w h i c h is the source and summit of our
t o t a l life of prayer. In the liturgy, Christian worship takes on its special communal
and ceremonial/ritual qualities.
1500. Ritual, in its broadest meaning, includes both secular and religious cere-
monies. It is basically a social, programmed symbolic activity t h a t has power for ere-'
ating, c o m m u n i c a t i n g , criticizing and e v e n transforming the basic meaning of c o m -
m u n i t y life. It is the way we have of creating our fundamental bonding w i t h others,
 363
C A T E C H I S M F O R FILIPINO C A T H O L I C S — C H R I S T . OUR LIFE
and t h e structure of social relationships w h i c h give us our basic identity. In our
social, political and economic relationships, we celebrate, for example, school gradu-
ation ceremonies, inauguration of our political leaders, Labor and Independence Day
holidays, etc. Religious rituals are e v e n more c o m m o n among Filipinos, w i t h the
great feasts of Christmas and Holy Week, countless fiestas, etc. Y e t , mixed among
authentic religious rituals are numerous superstitious practices. Some take t h e form
of magic w h i c h tries by various means to c o n t r o l t h e d i v i n e p o w e r ; others are basi-
cally taboos w h i c h seek to protect t h e ritualists by isolating t h e m from the "fearful,
dangerous Holy."
1501. But authentic religious rituals develop personal relationship w i t h God
t h r o u g h actions characterized by four constant traits: symbolic, consecratory, repet-
itive and i n v o l v i n g remembrance. Rituals are symbolic, using natural signs to make
present t h e d i v i n e ; t h e y i n v o l v e a certain consecration w h i c h enables t h e participants
to share in the divine p o w e r / l o v e . T h e y are designed to be repeated, using traditional
prayers and actions t h a t link the celebrants w i t h their past and the original religious
e v e n t t h a t the ritual is celebrating (remembrance). These traits are found in many
traditional tribal rituals. But the Filipino Catholic meets authentic religious ritual,
purified f r o m all superstition, in the liturgy of the Church.
III. Liturgy
A. Nature of the Liturgy
1502. Thanks to the liturgical renewal, we now appreciate the original meaning
of the word as " t h e people's work and public d u t y " (cf. CCC 1069f). " L i t u r g y " used to
bring to mind "rubrics", or w h a t priests do around altar in ceremonial w o r s h i p . But
now we realize t h a t in the early Church, liturgy meant everything t h a t all Christians
did in taking part in "God's w o r k , " t h e divine "plan to sum up all t h i n g s in Christ"
(cf. Jn 17:4; Eph 1:10). T h i s included not only d i v i n e w o r s h i p , but proclamation of
the Gospel (cf. Rom 15:16) and service of one's neighbor (cf. 2 Cor 9:12).
A l t h o u g h " l i t u r g y " today designates more properly the "official public worship of
the C h u r c h , " these origins are i m p o r t a n t because t h e y confirm PCP II's stress on full,
active participation of the v/hole People of God—everyone—and the essential inner
connection of liturgy with social action (cf. SC 26f; CCC 1140f).
1503. Vatican II describes the liturgy as: " a n exercise of the priestly office of
J e s u s Christ" in w h i c h our human "sanctification is manifested by signs perceptible
to the senses and is effected in a w a y proper to each of these signs," so that "full
public w o r s h i p is performed by the Mystical Body of Jesus Christ, t h a t is, by the Head
and his members" (cf. SC 7).
T h e Council acknowledged that " t h e liturgy does not exhaust the entire activity
of t h e C h u r c h " — p r e a c h i n g the Gospel, inviting all to f a i t h , c o n v e r s i o n , observance
of Christ's commandments and works of charity, are explicitly m e n t i o n e d (cf. CCC
369
CATHOLIC PRAYER AND W O R S H P
1072). Nevertheless, t h e Council went on to affirm t h a t "liturgy is the summit
towards which the a c t i v i t y of the Church is directed, and t h e fountain from w h i c h all
her power f l o w s " (cf. SC 9-10; CCC 1074).
T h e Church holds in highest esteem the rich v a r i e t y of liturgies, both of the
Western and of the Eastern Churches (cf SC 37; OE 6).
1504. T h e center of the Church's liturgy is the Eucharist which commemorates
t h e Paschal Mystery of our Lord Jesus C h r i s t — h i s Passion, Death, Resurrection,
Ascension, and the sending of the Holy Spirit (cf SC 5). T h r o u g h this Mystery the
power of God's salvific love is offered to all. Since this salvation touches all of cre-
ation in its entirety, liturgy in its broadest, deepest sense is the proclamation, man-
ifestation, and celebration not o n l y of Christ and His Paschal Mystery, but also of the
Church's o w n mystery and mission as u n i v e r s a l sacrament of salvation, and of the
whole world and the temporal order, consecrated and ordered to its Creator and Final
Goal.
1505. But for the ordinary Filipino Catholic, liturgy means being c a u g h t up in the
yearly cycle of liturgical Seasons like A d v e n t , Lent, Holy Week, Easter time, and in
celebrating feast days like Christmas, Sto. Nino, Ash Wednesday, Palm Sunday, Good
Friday, Easter, Pentecost, the Immaculate Conception, etc. Filipino popular religiosi-
ty has helped enormously to bring the liturgical year down into the hearts and souls
of simple worshippers. What.needs to be i m p r o v e d is t h e basic understanding of the
essentials of Catholic liturgical w o r s h i p . In simple language, what are we doing and
why? We shall sketch an answer b o t h here under liturgy and in the following section
on the Sacraments.
B. Essential Qualities of the Liturgy
1. Trinitarian and Paschal
1506. T h e Church's liturgical prayer is directed to the Father, t h r o u g h His Son,
Jesus Christ, in the Holy Spirit. Its specific Trinitarian form takes on a Paschal qual-
i t y since t h e liturgy celebrates the Good News of our actual salvation worked by the
Blessed Trinity through Jesus Christ's Paschal Mystery. T h e Trinity, t h e n , far from
being an abstract god of t h e theologians, is the concrete living, saving Cod w h o
comes to us in the Risen Christ and the Spirit, w i t h i n t h e Christian community, the
Church (cf. CCC 1084ff).
2. Ecclesial
1507. L i t u r g y is the prayer of t h e Church gathered in assembly, an ecclesial activ-
ity, celebrated by the WHOLE Christ, Head and members (cf. SC26f; LG10; CCC 1140).
T h a t is, it is t h e action of Jesus Christ the Priest, and at the same time an activity
of t h e community, a gathering t o g e t h e r in an ordered assembly and communion of the
baptized. Moreover, the liturgical assembly is arranged according to different roles:
priest, deacon, readers, ministers of music and of c o m m u n i o n , etc. While we all share
 370 C A T E C H I S M F O R F I L I P I N O C A T H O L I C S — C H R I S T . OUR LIFE
the one Holy Spirit of love, different spiritual gifts or charisms are g i v e n to commu-
n i t y members for the good of all. T h u s , t h e power for salvation is mediated through
various relationships w i t h i n the Church.
1508. This ecdesiai quality is especially important for Filipino Catholics because
it draws them b e y o n d family bonds of i n t i m a c y t o w a r d a community solidarity based
on faith in Christ. E c d e s i a i solidarity is a c o m m u n i t y t h a t has m o v e d beyond the cir-
cle of intimacy t o w a r d u n i t y and collaborative a c t i v i t y grounded on Christian disti-
pieship rather t h a n merely social relationships.
In its authentic liturgy, the Church has always rejected the temptation to limit the
understanding of God's.living Word to its earliest historical period, as the fundamen-
talists d o ; or to reduce Christian life to individualistic piety or group intimacy, as in
sectarianism; or to make of faith a blind leap w i t h o u t any understanding, as fideism
proposes.
3. Sacramental
1 5 0 9 . Basically the liturgy celebrates the Church's prayer t h r o u g h a pattern of
symbolic, ritual m o v e m e n t s , gestures and verbal formulas t h a t create a framework
w i t h i n w h i c h t h e corporate worship of the Church can take place. By participating in
the Liturgy's sacramental, symbolic activities, the Church members both express their
faith in Christ and t h e i r desire to deepen it, and actually share in the reality signi-
fied, namely, salvation t h r o u g h forgiveness and communion w i t h the Risen, glorified
Christ in the Spirit.
A m o n g the predominant symbols used in the liturgy are the gathering of the bap-
t i z e d assembly itself, the natural symbols from creation like light, darkness, water,
oil, and fire, as w e l l as humanly produced symbols like bread and wine, and specifi-
cally Christian salvific symbols like the reading and interpretation of Scripture as the
living Word of G o d , the Sign of the Cross, t h e Paschal Candle, laying on of hands, etc.
But t h e liturgy's use of these symbols always involves persons, for t h e y express the
personal mystery of God's love manifest in Christ's Paschal Mystery (cf. CCC 1147-
52).
4. Ethically O r i e n t e d
1 5 1 0 . The liturgy relates directly to moral life since it empowers the people of
God to f u l l Christian discipleship. Concretely, liturgical worship and Christian moral-
ity, both personal and social, go together. One goal of liturgical celebrations is that
we, t h e f a i t h f u l , return to our ordinary activities, n e w l y strengthened in f a i t h , con-
firmed in h o p e , and inspired w i t h t h e power to l o v e . Far from separating us from our
ordinary w o r k , duties, recreation, and relationships, the liturgy aims at confirming
our mission as Christians to be t h e light of the world and leaven of the mass (cf. SC
9). For "it is t h r o u g h the liturgy that 'the work of our redemption is exercised'...
[and] the faithful are enabled to express in their lives and manifest to others, the
mystery of Christ and the real nature of t h e true C h u r c h " (SC2). One norm for judg-
CATHOLIC PRAYER AND WORSHi? 371
ing authentic liturgical worship, t h e n , is precisely its relation w i t h "service of our
neighbor."
5. Eschatological
1511. T h e liturgy's ethical dimension j u s t described reveals its eschatological
characteristic as well. T h e liturgy m a k e s p r e s e n t (incarnational aspect) C h r i s t s sav-
j ing Paschal Mystery w h e r e b y He inaugurated God's rule, the Kingdom. But God's
Kingdom, already b e g u n , has not yet been fully accomplished, as t h e early liturgi-
cal prayer, "Marana tha. Come, Lord J e s u s ! " clearly depicts. T h e liturgy, t h e n , at once
commemorates Christ's past saving Mystery, demonstrates the present grace effects
b r o u g h t about by Christ, and points to the future g l o r y y e t to come.
1512. But this future orientation is operative now, and e v e r y moment of our
daily lives. It is not the future dreamy illusion w h i c h t h e Marxists claimed. T h e y
charged that the Christian answer to social injustice and oppression was to "suffer
n o w to gain eternal happiness in h e a v e n " — i n other words, "pie in the s k y " pallia-
t i v e . Rather this f u t u r e - o r i e n t a t i o n is active now, j u s t like the goal w h i c h galvanized
Christ's o w n ministry and mission, the v e r y mission w h i c h Christ shares w i t h us, his
disciples, today. T h e liturgy, far from being some escape from the w o r l d , calls us to
share in Christs own mission of saving the w o r l d . A g a i n , we see the intrinsic c o n -
nection between authentic worship and Christian moral witness, w h i c h PCP II
describes as the thrust for justice and preferential option for the poor.
1513. Both the eschatological future and the "now" dimensions are effectively
b r o u g h t together in celebrating the feasts and seasons of the Liturgical Year (cf. CCC
1163-73). Vatican II describes how "in the course of the year, the Church unfolds the
j w h o l e mystery of Christ from the Incarnation and Nativity to the A s c e n s i o n , to Pen-
t e c o s t and the expectation of the blessed hope of t h e coming of the L o r d " (SC 102).
T h i s cycle includes five stages: 1) the Lord's Day, 2) Holy Week, prepared for by
I Lent, 3) Advent, preparing for Christmas, 4) the 33 Sundays of the Ordinary Time, and
5) special Feasts, especially of Christ and Mary (cf. NCDP 336-41). Surely a practical
} and informed personal understanding of the liturgical seasons is one chief means for
I achieving the enthusiastic, active participation of the f a i t h f u l in the Church's wor-
s h i p , called for by our Second Plenary Council (cf. PCP II176-82).
C. Consequence: Participation *
j 1514. T h e liturgy, t h e n , is:
a) the official public worship of the Blessed Trinity,
b) by the whole Church, t h r o u g h the celebration of Christ's Paschal Mystery,
c) in a sacramental, symbolic activity,
d) with intrinsic moral/ethical links, and
e) in a built-in eschatological orientation t o w a r d perfect fulfillment in the
future.
 372 C A T E C H I S M F O R F I L I P I N O C A T H O L I C S — C H R I S T , OUR LIFE
No wonder, t h e n , t h a t
Mother C h u r c h earnestly desires that all the faithful be led to that full, con-
scious, and active participation in liturgical celebrations w h i c h is d e m a n d e d
by the v e r y nature of the liturgy, a n d to w h i c h the Christian people, "a c h o -
sen race, a royal priesthood, a h o l y nation, a r e d e e m e d p e o p l e " (1 Pt 2:9,4-
5} have a right and obligation by reason of their baptism (SC 14).
1 5 1 5 . For Filipino Catholics today, this desired full, conscious, and active partici,
pation in the liturgy presents a real challenge. T h o u g h great strides have been made
in t h e past few y e a r s , particularly t h r o u g h the BECs, t h e average Sunday Mass atten-
dance statistics reported by PCP II prove t h a t much more needs to be done. Such
active participation in the liturgy can o n l y come about w h e n ordinary Filipino
Catholics grasp personally h o w their personal lives, especially their prayer lives, and
the Church's liturgy are mutually entwined and ultimately inseparable. Ordinary
Filipino Catholics have to see and personally experience the value and w o r t h for them
of prayer, w o r s h i p , ritual, liturgy. Such realization is, of course, one of the very
effects of active participation in the liturgy. T h u s , the challenge comes d o w n to how
our catechesis and religious education can more e f f e c t i v e l y draw our people into such
participation.
D. Obstacles
1 5 1 6 . Such active participation has to overcome rather formidable obstacles.
There is, first our general human laziness and weakness of which St. Paul complained
(cf. Rom 7), fortified by the growing secularist materialism of our age. Secondly, are
the more personal obstactes of " g r o w i n g - u p " complaints of children and y o u t h ("why
do I have t o . . . ? " ) and common superficial reasons for Mass a t t e n d a n c e — t o be with
the c r o w d , show off my new clothes, etc. Thirdly, are the obstacles posed by the litur-
gy itself: the many routine, uninspiring liturgies, lacking all spirit and heart. But
even well-celebrated liturgies have to face t h e problem t h a t praise does not come
"natural" to many " m o d e r n " persons. So many have lacked any experience of gen-
uine praise in their personal lives, or h a v e so suffered from insincere, manipulative
f l a t t e r y that they distrust their emotions. But most fundamental is the current stress
on " s e l f - d e v e l o p m e n t , " "self-fulfillment," etc. T h e r e is little chance of praising and
"taking delight" in God and others when we are so focused on ourselves.
IV. Sacraments
1 5 1 7 . The Church's basic response to t h e obstacles posed above is the Vatican II
sponsored radical renewal of the liturgy of t h e sacraments. The PCP II depicts the
sacraments as the center of Catholic life. J u s t as w i t h o u t Christ, Christian Faith is
impossible, so w i t h o u t t h e sacraments, there could be no Catholic Church. T w o new
emphases stand out: first, the seven ritual sacraments are grounded directly in both
Christ, the "Primordial Sacrament," and the Church as the basic or "Fundamental
373
CATHOLIC PRAYER A N D WORSHIP
Sacrament." T h u s , t h e s e v e n ritual sacraments are defined as "actions of Christ and
of the C h u r c h " (OC 840) w h i c h unite us to Christ by the power of the Holy Spirit,
and incorporate us i n t o his Body, the Church. T h e second emphasis is drawing the
sacraments closer to everyday life, especially by recognizing the essential role of
symbol in all human life.
1518. T h e basics of t h e sacraments remain the same. A sacramental celebration
is "an encounter of God's adopted sons and daughters w i t h their Father, t h r o u g h
Christ in the Spirit, expressed as a dialogue t h r o u g h actions and w o r d s " (CCC 1153).
Catholic sacraments are at once sacraments:
• of Christ in o r i g i n and presence,
• of the Church, in the sense t h a t t h e y are by and for the Church,
• of Faith, as c o n d i t i o n and ongoing expression,
• of salvation, as efficacious and necessary means,
• of eternal life, as their ultimate goal.
T h e y are efficacious signs of grace, originating in Christ and confided to his
Church, by w h i c h the d i v i n e life of grace is instilled or deepened w i t h i n us (cf. CCC
1114-31).
1519. W h a t is n e w in the Church's sacramental renewal is evidenced in how it
enlarges the older v i s i o n , while correcting and purifying many misunderstandings and
inadequate ideas and attitudes t h a t had g r o w n up. Thus we shall structure this e x p o -
sition according to t h e traditional three-part definition of a sacrament, namely, "a
sensible sign, instituted by Christ, to give grace."
152G. " S e n s i b l e s i g n . " For many, this " s i g n " notion is one step a w a y from "real
reality," separated from the daily w o r k - a - d a y w o r l d , a bit of " p l a y - a c t i n g " best fitted
for children and pious people. J u s t the expression " r e c e i v i n g " rather t h a n "celebrat-
i n g " the sacraments can indicate that for many Filipinos, sacraments are still com-
monly reduced to i n d i v i d u a l acts of piety, isolated from daily "practical moral life,"
and from a n y real ecclesial activity. Separated, t o o , are they from t h e great biblical
themes of liberation and freedom.
1521. In contrast, today's sacramental r e n e w a l recognizes the difference between
mere indicative signs and signs t h a t are symbols. Some signs merely point to some-
thing else—like indicating the proper direction to take, and therefore have one,^sin-
gle meaning. But others are super-charged w i t h a variety of meanings that we "dis-
cover" rather than create; these we call "Symbols." Taken as symbolic acts, sacra-
ments are p e r f o r m a t i v e w o r d e v e n t s — l i k e J e s u s ' o w n ministry of words and
deeds—real happenings that make present the spiritual reality they express.
This absolutely essential importance of s y m b o l is true of e v e r y aspect of our lives,
natural/secular as w e l l as religious. A l l interpersonal human life depends on sym-
bols—our family relationships, our friendships, the v e r y reality of all our social
political, and cultural ties.
1522. Far from being separate from daily " r e a l life," or fit only for children and
 374 C A T E C H I S M F O R F I L I P I N O C A T H O L I C S — C H R I S T , OUR LIFE
t h e pious, t h e n , sacraments as saving symbolic actions h a v e a concrete anthropo-
logical basis. As human persons we are embodied spirits w h o live and act w i t h oth-
ers in c o m m u n i t y , in and through our bodies. Spiritual realities like love and freedom
t o u c h us t h r o u g h the material conditions of our tives. Seen from this anthropologi-
cal view, sacraments communicate t h r o u g h touch ( a n o i n t i n g , imposing hands, wash-
ing, e m b r a c i n g ) , t h r o u g h gestures (standing, b o w i n g , sitting, kneeling) and through
words (proclaimed, listened t o , spoken and responded t o ) . It is through these
human means of communication that the divine life and love is communicated in
the sacraments.
1523. Stressing " s y m b o l " in understanding the sacraments helps a v o i d our com-
m o n temptation to an o v e r l y materialistic v i e w that locates the " s a c r e d " solely in the
objectified, mechanical elements, isolated f r o m their proper liturgical usage which
includes words, gestures and acts. It is not the isolated, objectified, physical bap-
tismal water, or the o i l / c h r i s m that mechanically " s a n c t i f i e s , " but rather t h e i r use in
t h e total symbolic action of w a s h i n g / b a t h i n g and anointing w h e n celebrated in faith
in the liturgical ritual.
1524. " I n s t i t u t e d by C h r i s t . " T h i s expresses t h e essential link between the
sacraments and Christ. But unfortunately t h r o u g h t h e centuries this link became
reduced to " J e s u s started them all." How precisely, or why Christ did s o , and how the
sacraments w e r e c o n t i n u e d in the Church up to the present, were tost sight of.
The liturgical r e n e w a l has vigorously made up for these deficiencies by the key
insights of J e s u s as "Primordial Sacrament," and t h e C h u r c h as the "Foundatio-
rial/basic Sacrament." Briefly, Jesus in his humanity is the sacrament of God's saving
love for all; the Church is the sacrament of Jesus, and the seven ritual sacraments are
sacraments of the Church, that is, t h e y v i s i b l y manifest and e f f e c t i v e l y enact the
Church's m y s t e r y and mission of making Christ present.
1525. "Instituted by Christ" does not mean t h a t J e s u s t a u g h t his apos-ttes in
detail t h a t there were to be seven sacraments, and h o w to administer t h e m . Rather
J e s u s " i n s t i t u t e d " t h e sacraments by first being the sacrament of his Father through
his whole life of word and action, and t h e n by establishing the Church to be his bask
sacrament. T h e Church makes Christ present to all persons in every age first, by being
his Body, and second, by celebrating t h o s e actions t h a t c o n t i n u e Christ's o w n min-
istry. The Church has had a definite role to play in t h e gradual d e v e l o p m e n t of our
present seven ritual sacraments. Yet, each of t h e sacraments celebrated by the Church
re-enacts certain acts of Jesus' o w n public ministry.
1526. " A c t i o n s o f C h r i s t " L e a d i n g t o H i s F u l l n e s s . B y being the 'Primordial
Sacrament,' J e s u s Christ is much more t h a n simply the originator of t h e Sacraments,
He is at once the SOURCE, the PRIMARY AGENT and t h e GOAL of all sacramental activ-
ity.
As "SOURCE", Christ is t h e one in w h o m alt the sacraments are rooted and from
w h o m they derive t h e i r efficacy. As "PRIMARY AGENT", he is the one w h o , through
375
CATHOLIC PRAYER AND WORSHIP
the actions and words of t h e minister celebrating the various sacraments, baptizes,
confirms, forgives, and reconciles, heals, offers himself in sacrifice, binds in faithful
love and consecrates for service. As "GOAL" of all sacraments, Christ is the perfection
toward which our life on earth tends. Not only does he challenge us to a response of
love, but effectively empowers us, t h r o u g h t h e . H o l y Spirit, to grow into his fullness,
i.e., to attain the perfection of holiness t h a t he is. When properly received, t h e n , t h e
sacraments gradually fashion us ever more " t o the image and likeness of Christ."
T h u s , briefly expressed, when we say t h a t Christ is the "Primordial Sacrament," in
reference to the seven ritual sacraments, we mean that t h e y :
a) arise from the saving ministry of Christ,
b) are continued in, by and for the Church, and
c) form us in likeness to Christ in his Paschal Mystery (cf. CCC 1114-18).
1527. " T o G i v e G r a c e . " T h e Church has always taught t h a t t h e s a c r a m e n t s g i v e
grace ex opere operato. This means t h a t any tack of holiness on the part of the m i n -
ister does not prevent grace from being offered. For Christ himself acts t h r o u g h his
Spirit w h e n the sacraments are celebrated properly, i.e., according to prescriptions
and w i t h the intention of doing w h a t t h e Church intends to do. Christ is active in all
the sacraments, most especially in the Holy Eucharist, w h e n his Body and Blood are
made present under the appearances of bread and wine, t h r o u g h the priest's words of
consecration and the power of the Holy Spirit. He offers himself and effects a
response from us, since we cannot remain neutral before a sign of God's love. He ini-
tiated the saving encounter w i t h men t h r o u g h his Incarnation, and he continues the
activity of his initiative t h r o u g h the Church's ministry.
1528. A l l the sacraments have their special graces since t h e y a LI manifest the dif-
ferent w a y s in w h i c h Christ comes to us, meeting us at all the decisive and ordinary
moments of our lives. Even in a child's baptism God's grace and love are g i v e n first
and mark the child as God's o w n . T h a t love and grace remain w i t h the child as long
as the child does not sin seriously against God or his fellow m e n . But the grace and
l o v e bestowed in Baptism are not passive gifts. T h e y accompany the child and call
him to respond freely to God's love.
1529. The effect of the sacraments is twofold: to draw us into a closer relation-
ship to the Church, and thereby to relationship to Christ himself, in the Spirit, and
to the Father. How do t h e sacraments effect this? We know t h a t w h e n we fully, c o n -
sciously and actively celebrate t h e m , the sacraments exercise all our p o w e r s — m i n d ,
heart, affections, will, i m a g i n a t i o n , and behavior. The sacraments exercise their spe-
cial POWER to shape our imaginations, develop our affections and direct our behav-
ior in "Childlikeness"—m brief, to gradually transform us into Christ's way of think-
ing, Christ's w a y of acting, Christ's w a y of praying and loving, forgiving and serv-
ing. So St. Paul counseled: "put on the Lord Jesus Christ" (Rom 13:14). It is the
p o w e r of t h e H O L Y S P I R I T that effects this gradual transformation into Christ's way.
1 5 3 0 . But sacraments can effect this o n l y if celebrated in FAITH, for without

376 C A T E C H I S M F O R FILIPINO C A T H O L I C S — C H R I S T .
faith no saving personal relationship can be established or strengthened (CCC 1122-
26). PCP II stressed t h a t t h e sacraments presuppose faith and by their v e r y celebra-
tion evoke greater faith in t h e participants. Vatican II had likewise stressed faith
while explaining t h a t t h e purpose of the sacraments is:
• to sanctify men and w o m e n ,
• to build up t h e Body of Christ, and
• to give worship to G o d .
Because t h e y are signs, t h e y also instruct. Furthermore:
they not o n l y presuppose faith, but by w o r d s a n d objects they also n o u r i s h ,
strengthen, and express it. T h a t is w h y t h e y are called 'sacraments of faith.'
T h e y d o , indeed, confer grace, but, in addition, the v e r y act of celebrating
3p t h e m most effectively disposes the faithful to receive this grace to their profit,
s
'";„ to w o r s h i p C o d duly, a n d to practice charity (SC 59).
1531. A descriptive d e f i n i t i o n of sacrament according to the liturgical renewal
would be "a saving symbolic act or a visible sign, arising from the ministry of
\\ Christ and continued in, by and for the Church, which, when received in faith,
fashions us into likeness to Christ in his Paschal Mystery, through the power of the
Holy Spirit"
V. S a c r a m e n t a l s a n d Popular Religiosity
i A. Sacramentals
1 5 3 2 . Besides the seven ritual sacraments, the Peopie of God, the Church, ever
t h e centuries has i n s t i t u t e d "sacramentals" (cf. CCC 1667-73). T h e y are objects,
f actions, practices, places, and the like, t h a t help us become aware of Christ's grace-
filled presence around us or liberate from the presence of the Evil One (exorcism).
T h e y help us receive the sacraments with greater fruit, and "render holy various occa-
sions in l i f e " (SC 60). Like t h e sacraments, t h e y are sacred signs/symbols w h i c h sig-
nify some spiritual effect w h i c h is realized t h r o u g h the action of the Church. But they
differ from the seven sacraments in that t h e y are not "instituted by Christ" as
described above, but by the Church, which uses them to sanctify e v e r y d a y life. They
do not directly modify our grace-relationship w i t h Christ, but rather arouse us to acts
of v i r t u e and piety w h i c h s t r e n g t h e n God's grace-filled presence w i t h i n and among
us.
1 5 3 3 . In disposing us t o w a r d more f r u i t f u l celebration of the sacraments, sacra-
mentals continue t h e w o r k of t h e sacraments and thus can be viewed as "extending"
or "prolonging" the sacraments. For example, the sprinkling of holy water at the
beginning of Mass " e x t e n d s " t h e sacrament of Baptism; the Benediction of the
Blessed Sacrament " p r o l o n g s " t h e sacrament of the Eucharist; the blessing of place
of our work is an extension of t h e sacrament of Confirmation. Vatican II describes
how sacraments and sacramentals work together:
. . .
OUR UFE CATHOLIC PRAYER AND WORSHIP 377
For well-disposed m e m b e r s of the faithful, the iiturev of the sacraments and
sacramentals sanctities almost e v e r y event in their lives w i t h d i v i n e grace that
flows f r o m the Paschal Mystery of the Passion, Death, and Resurrection of Christ.
F r o m this source all sacraments and sacramentals draw their p o w e r (SC 61).
1534. Sacramentals are v e r y popular among Filipincs, w h o eagerly make use of
blessings (homes, cars, buildings), actions (kneeling, bowing, making the Sign of t h e
Cross), words (grace before and after meals, indulgence.: novena prayers, pious i n v o -
cations, litanies), objects (ashes, palms, candles, crucifixes, rosaries, scapulars, stat-
ues), places (churches, shrines), and time liturgical seasons (cf. A d v e n t , Lent, Holy
Week). Filipinos tend naturally to seek concrete sensible expression of t h e i r Faith and
religious experience. This is most manifest in their popilar religiosity.
B. Popular Religiosity
1535. PCP II called for "a renewal of popular p i e t y " that involves " t h e critical and
fervent use of popular religious practices." It praised these as "rich in v a l u e s " in t h a t
they manifest a thirst for C o d and enable people to be generous a n d self-sac-
rificing in witnessing to their faith. T h e y s h o w a deep awareness of God's
attributes: fatherhood, p r o v i d e n c e , loving and constant presence. T h e y e n g e n -
der attitudes of patience, the sense of the Cross in daily life, openness to o t h -
ers a n d d e v o t i o n (PCP II 172; cf. CCC 1674-76/.
1536. But the Council also expressed the need " t o foster these popular religious
practices in such a way that t h e y do not become distortions of religion or remain
superficial forms of worship, but become rather true expressions of f a i t h . " It warned
that " o u r pastoral practice must ensure that the Catholic religion does not become
saint or Mary-centered, but t h a t it always remains Christ-centered." T h i s can be done
if popular religious practices "lead to the liturgy and are vitally related to Filipino
life by serving the cause of full human development, justice, peace, and the i n t e g r i -
ty of c r e a t i o n " (PCP II 173-75).
But for t h e great mass of ordinary Filipino Catholics, popular religiosity means
some form of devotion to the Blessed Virgin Mary, Ang Mahal na Birhen. It is fitting
to conclude this Exposition of Catholic Prayer and Worship for t h e Filipino by explain-
ing in some detail authentic Catholic devotion to Mary.
!j
C. Marian Devotion/Piety
1. Basis for Marian D e v o t i o n
1537. Paul VI introduced his Apostolic Exhortation "Marialis Cultus," by directly
relating Marian piety to Christ and the Trinity.
M a r i a n d e v o t i o n takes its origin and effectivity f r o m Christ, finding its c o m -
plete expression in Christ, and leading through Christ in the Spirit to the
Father. E v e r y authentic d e v e l o p m e n t of Christian w o r s h i p is necessarily fol-
378 C A T E C H I S M F O R F I L I P I N O C A T H O L I C S — C H R I S T . CUR UF£
l o w e d bv a feting increase of veneration for the M o t h e r of the L o r d (MC,
Introduction).
This solid basis for all Marian devotions is clearly affirmed by the Second Vatican
Council:
M a r y has by grace b e e n e x a l t e d a b o v e all angeis a n d persons as the most holy
Mother o f C o d w h o w a s i n v o l v e d i n the mysteries o f Christ. H e n c e the
C h u r c h appropriately h o n o r s her w i t h special r e v e r e n c e (LG 66).
1538. T h e Council i m m e d i a t e l y adds t h a t this cult of Mary "differs essentially
from the cult of adoration w h i c h is offered equally to t h e Incarnate Word, and to the
Father and to the H o l y Spirit" (LG 66).
Vatican II thus clearly proclaims t h a t Catholics do not worship or adore Mary.
Rather, their devotion to Mary is "most f a v o r a b l e " for the supreme worship of God.
Hence the cult, especially the liturgical cult of the Blessed V i r g i n , is to be generously
fostered and treasured (cf. LG 67).
2. Marian Devotion in the L i t u r g y
1539. Devotion to t h e Blessed Virgin can therefore be said to be an integral ele-
ment of Catholic worship (MC 58). T h e Post-Vatican II reform of the Church's Liturgy
made more organic and closely-knit the commemoration of Christ's Mother in the
annual cycle of the mysteries of her S o n . Four Marian Solemnities are highlighted in
t h e liturgical y e a r ;
• the Feast of t h e Immaculate Conception in A d v e n t , December 8 t h ;
• the Solemnity of Mary, Mother of God, J a n u a r y 1 s t ;
• t h e ancient feast of t h e Annunciation of t h e Lord, March 25th; and finally
• the Solemnity of t h e Assumption, A u g u s t 15th, w h i c h is prolonged in cele-
brating t h e Q u e e n s h i p of the Blessed Virgin Mary seven days later.
1540. Various other Marian feasts commemorate salvific events involving the
Blessed V i r g i n : her nativity, September 8 t h ; Our Lady of Sorrows, Mater Dolorosa,
September 1 5 t h ; Our Lady of t h e Rosary, October 7 t h ; the Feast of the Presentation,
La Candelaria, February 2 n d ; Our Lady of Lourdes, February 11th; her Visitation, May
31st; and Our Lady of Mt. Carmel, J u l y 16th. In addition, there are the Saturday
Masses of Our Lady, and t h e revised L i t u r g y of the H o u r s — a l l of which manifest the
"singular place that belongs to Mary in Christian w o r s h i p as t h e holy Mother of God
and the w o r t h y Associate of t h e Redeemer" (MC 15).
3. Mary, Model of the C h u r c h in P r a y e r
1541. Mary is proposed as a " m o d e l of t h e spiritual attitude w i t h which the
Church celebrates and lives t h e divine m y s t e r i e s " (MC 16). She Is " t h e exemplar of
the Church in the order of f a i t h , charity, and perfect union w i t h Christ" (LG 63). Paul
VI develops this in terms of Mary as t h e " a t t e n t i v e V i r g i n , " "the Virgin in prayer,*
" t h e Virgin-Mother," and t h e " V i r g i n presenting o f f e r i n g s " (cf. MC 17-20). Mary
CATHOLIC PRAYER AND WORSHIP 379
becomes not only an example for the w h o l e Church in offering divine w o r s h i p , but
also "a teacher of the spiritual life for individual Christians" (MC 21).
1542. T h e Church expresses this relationship to Mary in various attitudes of d e v o -
t i o n . These include:
• profound veneration before the Woman chosen by God to be Mother of the
Incarnate Word, J e s u s ;
• burning love for Mary, our spiritual Mother as members of the C h u r c h ;
• trusting invocation to Mary our Advocate and Helper;
• loving service to the humble Handmaid of the L o r d ;
• zealous imitation of Mary's virtues and holiness;
• profound wonder at t h e "faultless model", " t h e most excellent fruit of the
r e d e m p t i o n " (cf. SC 103); and
8
attentive study of t h e Associate of the Redeemer, already sharing t h e fruits
of t h e Paschal Mystery (MC22).
1543. Mary's o w n prayer, t h e Magnificat (cf. Lk 1:46-55), has become one of the
prayers most beloved by all Catholics. Today its prophetic quality is emphasized. The
• Magnificat n o w is heard as the courageous and passionate song of one w h o identifies
herself w i t h Yahweh's poor, t h e ancwim. Its first part is an " e x p l o s i o n " of happiness
and gratitude for God's salvation. The second part is Mary's " h y m n of the poor,"
bringing the blessing of the Incarnation to those w h o are w o r t h y (cf. Lk 1:50-53), in
contrast to three merely " h u m a n " modes of greatness: pride, power, and riches (cf.
Lk 1:51-53). Salvation w i l l come to t h e w h o l e c o m m u n i t y of Israel (cf. Lk 1:54-55).
1544. T h e Magnificat, t h e n , exemplifies three major values for our Christian prayer
today. First, its community value as a prayer drawn from Israel's t r a d i t i o n , and
expressing the v e r y hope of t h e people. Second, its prophetic proclamation of libera-
tion and salvation of the poor, in an enthusiastic, passionate, fervent cry. Third, its
witness to God, Lord and Savior, the Mighty One, the Holy, filled w i t h enduring love
| and m e r c y — a l l expressed in a peal of praise and love. Catholic Tradition has often
! discerned a deep inner link between Mary's Magnificat prayer and Christ's Beatitudes.
1545. P r a y e r to Mary. A m i d the proliferation of the countless prayers and d e v o -
\ tions to Mary, three major types can be discerned: invocation, veneration and love,
• and imitation and remembrance (cf. LG 66).
We invoke Mary's intercession particularly in t h e second half of the Hail Mary, in
the Salve Regina, the Litany of Loreto, and the Memorare.
We praise, venerate and express our love for Mary in t h e first half of the Hail Mary,
i the Office of Our Lady, in many decades of the Rosary, Ave Regina Coetorum, and
numerous novena prayers.
We salute Mary in prayers of remembrance like the Salve Regina, t h e Angelas, the
Regina Coeli, and using Mary's o w n prayer, the Magnificat.
1546. But perhaps the Rosary, w i t h both its prayers and mysteries of salvation,
3S0 C A T E C H I S M F O R FILIPINO C A T H O L I C S — C H R I S T ,
t o g e t h e r w i t h t h e Angelus, remains the core of o u r Filipino devotions to Mary. By its
nature, the Rosary calls for a quiet r h y t h m and a contemplative pace. W i t h o u t such
c o n t e m p l a t i o n , t h e Rosary becomes a body w i t h o u t a s o u l , a reechanical repetition
of formulas t h a t makes us "rattle on like pagans w h o t h i n k they w i l l w i n a hearing
by t h e sheer multiplication of w o r d s " (Mt 6:7).
Pius X I I in a l e t t e r to t h e Archbishop of Manila in 1946 called t h e Rosary "the
c o m p e n d i u m of t h e entire G o s p e l " (MC 42). It is made up of Gospel prayers, about
t h e Good News of Redemption w r o u g h t by Christ. Its three sets of J o y f u l , Sorrowful,
Glorious Mysteries reflect the original proclamation set f o r t h in St. Paul's celebrated
kenosis h y m n : s e l f - e m p t y i n g — d e a t h — e x a l t a t i o n (cf. Phil 2:6-11).
4. R e n e w a l of D e v o t i o n So M a r y
1 5 4 7 . PCP II, f o l l o w i n g t h e lead of Vatican I I , has decreed that:
study s h o u l d be m a d e of the potential of p o p u l a r religiosity, purified and
e n r i c h e d b y the W o r d o f C o d and transformed into a v e h i c l e for effectively
p r o c l a i m i n g t h e G o o d N e w s and incarnating It in the lives of o u r p e o p l e . . .
D e v o t i o n to the Blessed V i r g i n M a r y a n d the saints s h o u l d be C h r i s t - c e n -
t e r e d . . . be t r u e expressions of o u r faith, a n d that n o v e n a s have the W o r d of
C o d as an integral part (PCP II 18).
1 5 4 8 . T h e Philippine Bishops had earlier w r i t t e n of t h e ' n e e d of reform and
r e n e w a l " in terms of d o c t r i n a l , biblical, and liturgical instruction on t h e role of Mary
in t h e h i s t o r y of s a l v a t i o n , to combat t h e prevalent secularizing tendencies. They
stressed t h a t t h e f a i t h f u l s h o u l d :
venerate M a r y out of l o v e for her a n d appreciation of her dignity, not prima-
rily to obtain personal a n d material favors. T h e y s h o u l d see the hierarchy of
Christian v a l u e s a n d duties in Christian life by p a y i n g greater attention to par-
ticipation in t h e Eucharistic celebration on S u n d a y t h a n in any other f o r m of
d e v o t i o n . P u b l i c a n d traditional M a r i a n celebrations like the Flores de Mayo,
often c o n n e c t e d w i t h the Santacruzan, must be p r e v e n t e d f r o m b e c o m i n g
fashion s h o w s that take a w a y their spiritual m e a n i n g as religious manifesta-
tions of faith (AMB 81).
1 5 4 9 . Paul VI provided an excellent summary of t h e " r e n e w a l " called for in devo-
t i o n to Mary. Basically it means that exercises of piety directed t o w a r d the Virgin
Mary should clearly express:
• t h e Trinitarian and Christie dimensions t h a t are intrinsic to t h e m ; for every-
t h i n g in t h e d e v o t i o n to the V i r g i n Mary is relative to and dependent on
Christ, and w i t h i n t h e Church's w o r s h i p of the Father t h r o u g h the Son in the
H o l y Spirit;
• t h e Person and w o r k of the Holy Spirit, w h o constantly sanctified Mary for
her u n i q u e saving v o c a t i o n ;
• Mary's place in t h e Church; both Mary and t h e Church collaborate to give
b i r t h to t h e Mystical Body of Christ (cf. MC 25-28).
OUR LIFE CATHOLIC PRAYER A N D WORSHIP 381
These qualities of authentic Marian piety are possible only if the d e v o t i o n s are
firmly grounded on Sacred Scripture and t h e liturgy of the Church (cf. MC 29-31).
1550. Paul VI adds a further criterion for a u t h e n t i c Marian d e v o t i o n . T h e y should
foster "the disciple w h o works,
• for that justice w h i c h sets free t h e oppressed, and
* for that charity w h i c h assists the n e e d y ;
but above alt, t h e disciple w h o is the active w i t n e s s
8
of that love which builds up Christ in people's hearts" (cf. MC 37).
J o h n Paul II points out how " t h e Church's love of preference for t h e poor is w o n -
derfully inscribed in Mary's Magnificat. T h e t r u t h a b o u t God w h o saves c a n n o t be sep-
arated from the manifestation of His love of preference for the poor and humble, that
love which is celebrated in t h e Magnificat" (RMa 37).
1 5 5 1 . Our Philippine Bishops, v i e w i n g t h e d e s t i t u t i o n and oppression of millions
of Filipinos, have called for our collaboration in God's work of salvation in the form
of work for justice, freedom and peace. A p p l y i n g this call to Marian piety t h e y state:
d e v o t i o n to M a r y s h o w s itself in w o r k s , a n d the w o r k s w h i c h are needed in
the Philippines today are the w o r k s of justice a n d f r e e d o m f r o m o p p r e s s i o n . . .
our mission is "to be present in the heart.of the w o r l d , p r o c l a i m i n g the G o o d
N e w s to the poor, f r e e d o m to the o p p r e s s e d , a n d j o y to the afflicted" (AMB
96).
1552. A p p a r i t i o n s . One element in the desired " r e f o r m " in Marian piety is a p r u -
dent, balanced attitude t o w a r d real or alleged apparitions of Our Lady, as o v e r c o m -
ing an excessive credulity. This " b a l a n c e " w o u l d i n v o l v e , first, stressing the unique-
ness of t h e Gospel over all alleged " m e s s a g e s . " " W e n o w await no f u r t h e r new pub-
lic revelation before the glorious coming of our Lord J e s u s C h r i s t " (cf. 1 Tim 6:14;
Tit 2:13; DV 4)
Second, no one is obliged to believe in e v e n the officially r e c o g n i z e d apparitions
such as Lourdes and Fatima. Rather, t h e Church's positive recognition of their super-
natural character and authorizing devotion to the V i r g i n , is an invitation to v i e w t h e
apparition as a sign, not a proof, that can help some people in t h e i r f a i t h . Nothing
is imposed.
Third, t h e norm f o r j u d g i n g apparitions is their c o n f o r m i t y to t h e Gospels. No new
revelation is g i v e n — o n l y a renewed call to t h e Gospel: c o n v e r s i o n , p o v e r t y of. spir-
it, prayer.
Fourth, proper response is not fulfilled by merely erecting a shrine or organizing
certain devotions, but by imitating Mary's f a i t h , hope and love of God and neighbor.
Warnings must be properly interpreted as t h e apocalyptic books of t h e Bible; t h e y are
directed to our s a l v a t i o n , focused not on t h e w r a t h of God but on seeking His mercy.
T h e " s i n s " mentioned refer to all sins, not j u s t of o n e t y p e or another, or those of
one nation or other.