Category: Tradition

In order that we are never left alone, God has put at each person’s side a guardian angel to support and protect us, to accompany us in life (CCC 336). It is up to us to perceive his presence, listening to his advice, with the docility of a child, in order to keep ourselves on the right path toward paradise.

God has always sent us help, to Moses he said “Behold, I will send an angel before you, to guard you on the way and to bring you to the place which I have prepared” (Exodus 23:20-23). So, the Lord did not abandon but walked with his people. He walked with the man who had lost his friendship with Him: God’s heart is a father’s heart, and he never abandons his children.

Our guardian angel is always with us and this is a reality: he is like an ambassador of God with us. Again, in the passage from the Book of Exodus, the Lord counsels us: “Give heed to him!” (Exodus 23:21) Thus, when we, for example, do something bad and think we are alone, we have to remember that it isn’t so, because our angel is there. Here then, is the importance of heeding his presence and hearkening to his voice, because he advises us. This is why, when we feel that inspiration, ‘Do this… this is better… you shouldn’t do this’, the best thing to do is heed the advice and not rebel against your guardian angel.

He advises us, accompanies us, walks with us in the name of God. The Book of Exodus also points out the best attitude: “if you hearken attentively to his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries” (Exodus 23:22). But what does this mean? God’s response is clear: “I will be your protector, I will always defend you, guard you. ‘I!’, the Lord says, but because you have heeded the advice, the inspiration of the angel.

Let us ask the Lord for the grace of this docility, of hearkening to the voice of this companion, of this ambassador of God who is beside us in his name, so that we may be supported by his help, always on the way.

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Francis, “The angel and the child” homily, Chapel of the Domus Sanctae Marthae, Vatican City, 2 October 2015, www.vatican.va/content/francesco/en/cotidie/2015/documents/papa-francesco-cotidie_20151002_the-angel-and-the-child.html

Our Lord Jesus Christ first entrusted to Peter the foundation and authority over the Church (Matthew 16:18-19) and then extends this authority over the Church to the Apostles (Matthew 18:18); after his resurrection, He breathes on them the Holy Spirit (John 20: 22-23), gives them the mission of promulgating the good news (Mark 16:15) and reiterates Peter’s role as leader of the Church. (John 21:15-17).

When we pray the Creed, we declare that the Church is “One, Holy, Catholic and Apostolic”, is in this last declaration of faith that we recognize the apostolic succession from the apostles to the bishops. (Acts 1:21-26)

Peter and his successors are the base or foundation of the Church and in turn its highest authority on earth. It is the Pope, in whom remains the function that the Lord uniquely entrusted to Peter, head of the College of Bishops, Vicar of Christ and Pastor of the universal Church on earth (Canon 331).

Likewise, the Bishops as successors of the Apostles, whom by virtue of the Holy Spirit, are constituted as pastors in the Church so that they too may be teachers of the doctrine. Through episcopal consecration, along with the function of sanctifying, Bishops also receive the functions of teaching and governing, which, however, by their very nature, can only be exercised in hierarchical communion with the head and with the members of the College of Bishops (Canon 375).

It is in the episcopal consecration, in which the presbyter elevated to bishop receives the fullness of the priesthood; he is anointed with the sacred oil, being this spilled over his head so that the Holy Spirit pours his gifts on him and illuminates his decisions.

It is the bishop who is entrusted with the care of the local church or diocese, and it is he who occupies the center of the local Church, and, aided by his Presbytery, has the highest authority in matters of teaching, sanctification and government; he also has responsibility for the pastoral care of the diocese, and is also known as the ordinary bishop or diocesan bishop.

All the Catholic faithful are bound to follow with Christian obedience, everything that the bishops, inasmuch as they represent Christ, declare as teachers of the faith or establish as rulers of the Church (Canon 212).

Let us continue in prayer for the well-being of the Holy Father and our ordinary Bishop, that the Holy Spirit continue to pour out on them and always enlighten them.

The use of holy water in the Catholic Church has its roots in both Scripture and Tradition, and it serves multiple purposes within the Catholic faith. Let’s explore the scriptural, theological, historical, and catechetical aspects of holy water.

In the Old Testament, we see the Israelites purified by water rituals before entering the temple or engaging in sacred activities (Numbers 19:17-19). Additionally, in the New Testament, water is used in baptism, which symbolizes the cleansing of sins and rebirth in Christ (Matthew 3:11, Acts 2:38).

The theological significance of holy water can be understood in light of the sacraments, particularly baptism. Water, as a natural element, is a powerful symbol of life, purification, and regeneration. Holy water is blessed by a priest, invoking God’s presence and grace upon it, making it a sacramental—a sacred sign that brings us closer to God’s grace. When we bless ourselves with holy water, we recall our baptism, renew our commitment to live as disciples of Christ, and seek God’s purification and protection.

The use of holy water has a long history in the Catholic Church. Early Christian communities recognized the spiritual value of water, often sanctifying it for blessings and rituals. Over time, the use of holy water became more formalized and widespread within the liturgical practices of the Church. Today, holy water fonts are found in churches, where the faithful can bless themselves with it as they enter or exit, reminding them of their faith and the need for spiritual cleansing.

The Catechism of the Catholic Church affirms the significance of holy water as a sacramental. In paragraph 1668, it states, “Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church’s prayer, they prepare us to receive grace and dispose us to cooperate with it.” Holy water, as a sacramental, helps us prepare to receive God’s grace, strengthens our faith, and reminds us of our baptismal promises.

In summary, the use of holy water in the Catholic Church is rooted in Scripture, Tradition, and the theological understanding of water as a symbol of purification and life. It has been part of the Church’s history for centuries and is recognized in the Catechism as a sacramental that prepares us to receive God’s grace. Blessing ourselves with holy water helps us remember our baptismal promises, seek God’s purification, and express our desire to live as faithful disciples of Christ.

As Catholics, we are called to recognize the sacredness of all aspects of life and to acknowledge the presence of God in everything. One way that we do this is by blessing religious items and places, including our homes. This practice has a rich history and theological significance in the Catholic faith.

Blessings of religious items and places can be traced back to the Old Testament, where we see instances of people consecrating objects and spaces to God. In Exodus 30:22-33, for example, God gives Moses instructions on how to make holy anointing oil, which was used to consecrate the tabernacle and its furnishings. Similarly, in Leviticus 8, Aaron and his sons are anointed with oil and consecrated as priests.

In the New Testament, we see Jesus Himself blessing objects and people. In Matthew 19:13-15, Jesus blesses children who were brought to Him, and in Mark 6:41, He blesses and multiplies the loaves and fishes to feed the crowd. The early Church continued this tradition of blessing objects and places, including the homes of the faithful.

In the Catholic Church today, the blessing of religious items and places is governed by Canon Law. Canon 1205 states that “sacred places are those which are designated for divine worship or for the burial of the faithful by a dedication or a blessing which the liturgical books prescribe for this purpose.” Canon 1171 goes on to say that “sacred objects, which are designated for divine worship by dedication or blessing, are to be treated with reverence and not profaned. They are to be safeguarded in churches and oratories.”

The theological significance of blessings lies in the belief that these actions invoke God’s grace and protection upon the person or object being blessed. When a religious item or place is blessed, it becomes set apart for a special purpose, and we are reminded of the presence of God in our lives. Blessings are also a way for us to express our faith and trust in God’s power and protection.

The blessing of homes is a particularly important practice in Catholicism. When a priest blesses a home, he asks God to bless and protect the home and its inhabitants, to bring peace to the family, and to ward off evil. The blessing also serves as a reminder to the family that their home is a sacred space, and that God is present in their lives. In summary, the practice of blessing religious items and places, including homes, has a rich history and theological significance in the Catholic faith. Through these actions, we express our faith in God’s protection and grace, and we recognize the sacredness of all aspects of life. Let us remember the words of Psalm 127:1: “Unless the Lord builds the house, the builders labor in vain.”

The temple is a sacred place where we can encounter God in a special way. Therefore, as Catholics, we must treat the temple with respect and consideration. The altar and the tabernacle are two places of great importance in the temple that require a particularly reverent attitude from us.

In the Catholic Church, the altar is the place where the Eucharist is celebrated, which is the central sacrament of our faith. Therefore, when approaching the altar, we must do so with respect and consideration. In the Code of Canon Law, it is established that the altar, at which the Sacrifice of the Cross is made present under sacramental signs, is also the table of the Lord on which the People of God are gathered to participate in the Eucharist (GIRM 296).

That is why, when approaching the altar, a bow or reverence is made, which is a demonstration of respect and adoration to God, who is present in a special way in the sacrament of the Eucharist. As Psalm 138:2 says: “I will bow down toward your holy temple and will praise your name for your unfailing love and your faithfulness”.

On the other hand, the tabernacle is the place where the Blessed Sacrament is kept after Mass so that the faithful can visit and pray before it at any time. It is a place of prayer and adoration, and as such, we must show respect when approaching it. The Catholic Church teaches that the Blessed Sacrament is the body and blood of Christ, and that is why we must make a genuflection when approaching it. This is a demonstration of our faith in the real presence of Jesus in the Blessed Sacrament.

In the Catechism of the Catholic Church, we are reminded that the tabernacle was first a tent, or a portable sanctuary, which served as a movable sanctuary during the Exodus. Today the true ‘sanctuary’ of the New Testament is Christ Himself. That is why our attitude when approaching the tabernacle must be one of respect and adoration, because it is there that the presence of Christ in the Blessed Sacrament is found.

In summary, as Catholics, we must treat the temple with respect and consideration, and demonstrate our reverence and adoration when approaching the altar and the tabernacle. The bow or reverence to the altar and the genuflection to the Blessed Sacrament in the tabernacle are expressions of our faith in the real presence of Christ in the Eucharist and in the Blessed Sacrament. Let us remember the words of Psalm 29:2 “Ascribe to the Lord the glory due his name; worship the Lord in the splendor of his holiness.“

During certain festivals and occasions, the Church offers the faithful what are known as plenary indulgences, but what are plenary indulgences? To understand the concept, we first have to understand the concept of penance, let’s imagine a freshly cut wood, smooth on all sides, this is how our soul is after receiving baptism, now let’s imagine nails on said board, the nails represent each sin we have committed, with the sacrament of reconciliation, these nails are removed from the board, but the wood now has holes and the  occasional splinter, it is no longer smooth, it is through penance that we fill those holes and sand the board again to make it smooth again, this implies effort and dedication. This process can be compared to penance. In order for our soul to be clean again as it was after our baptism, we must not only confess our sins but also comply with penance, this penance is paid in two ways: with suffering and good works in this life or with a time in purgatory.

The Catholic Church, under the authority that Jesus Christ himself granted it (Matthew 18:18), establishes that plenary indulgence is the remission before God of the temporal penalty for sins, already forgiven, in terms of guilt, that a The willing faithful obtain through the mediation of the Church (CCC 1471), that is, the plenary indulgence is in charge of correcting the penalties of those sins that we have confessed up to that moment. A plenary indulgence can be obtained to also remedy the sorrows of a deceased person, so that his soul can be admitted to the Kingdom of Heaven.

How can we obtain a plenary indulgence? There are ways to obtain a plenary indulgence at any time: adore the Blessed Sacrament for half an hour, pray a Stations of the Cross, pray the rosary as a family or in community, read the Bible for half an hour, you can also obtain a plenary indulgence on special occasions, such as: Saying an Our Father and a Creed in a sanctuary or basilica, Receiving the Urbi et Orbi blessing, doing three-day spiritual exercises, Saying a “Te Deum” on December 31 or a “Veni Creator” on January 1 in a church, Pray a “Look at me, O my beloved and good Jesus” before a crucifix any Friday of Lent after communion, pray a “Tantum ergo” on Holy Thursday before the Blessed Sacrament after the services, attend the services on Good Friday, renewing baptismal promises at the Easter Vigil, praying the “Veni Creator” in a church on the day of Pentecost, participating in the Corpus Christi Eucharistic procession, praying an Our Father and a Creed in a cathedral or parish on the 2nd of August, and other opportunities determined by the Supreme Pontiff. All this accompanied by sacramental confession, Eucharistic communion and prayer for the intentions of the Supreme Pontiff. (Enchiridion Indulgentiarum)

Let us use the mediation of our Holy Mother Church, to obtain a plenary or partial indulgence, and while we can, let us deliver these indulgences for the salvation of the souls in purgatory.