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Q u i c k Q u e s t i o n s
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This Rock
Volume 19, Number 3
 March 2008 
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The Sabbath Is Saturday, But Keep Sunday Holy
Q: Until recently, I always thought Catholics worshipped on the Sabbath, and that the early Church moved the Sabbath from Saturday to Sunday. Is this true?
A: This is a common misunderstanding. Catholics do not worship on the Sabbath, which according to Jewish law is the last day of the week (Saturday), when God rested from all the work he had done in creation (Gen. 2:2-3). Catholics worship on the Lord’s Day, the first day of the week (Sunday, the eighth day); the day when God said "Let there be light" (Gen. 1:3); the day when Christ rose from the dead; the day when the Holy Spirit came upon the Apostles (Day of Pentecost). The Catechism of the Catholic Church says: "The Church celebrates the day of Christ’s Resurrection on the ‘eighth day,’ Sunday, which is rightly called the Lord’s Day" (CCC 2191).
The early Church did not move the Sabbath from Saturday to Sunday. Instead "The Sabbath, which represented the completion of the first creation, has been replaced by Sunday, which recalls the new creation inaugurated by the Resurrection of Christ" (CCC 2190). Sunday is the day Catholics are bound to keep, not Saturday.
We see evidence of this in Scripture:
- On the first day of the week when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and he kept on speaking until midnight (Acts 20:7).
- On the first day of the week each of you should set aside and save whatever one can afford, so that collections will not be going on when I come (1 Cor. 16:2).
- Let no one, then, pass judgment on you in matters of food and drink or with regard to a festival or new moon or Sabbath (Col. 2:16).
The Catechism also says:
By a tradition handed down from the apostles which took its origin from the very day of Christ’s Resurrection, the Church celebrates the Paschal mystery every seventh day, which day is appropriately called the Lord’s Day or Sunday. The day of Christ’s Resurrection is both the first day of the week, the memorial of the first day of creation, and the "eighth day," on which Christ after his "rest" on the great Sabbath inaugurates the "day that the Lord has made," the "day that knows no evening." (CCC 1166)
Other CCC references to the Lord’s Day: 349, 2174, 2175, 2191
—Peggy Frye
Q: My husband had an affair with a co-worker and got her pregnant. We are trying to move on, but I am having a hard time forgiving and trusting him again. My priest told me to stop wallowing in self-pity and look at the pregnancy as a blessing. Now, I don’t know where to turn for help.
A: The pregnancy is a blessing for the baby—but certainly not for you! Fortunately, there is a place to turn for help. I suggest that you turn to the crucifix and the Lord’s Passion. Our crucified Savior is the solution. He knows what it is like to be betrayed and has given you an opportunity to share in his Passion in this way. Not only did Judas betray him, Peter denied him three times and the rest of the Apostles abandoned him, leaving him quite alone before those who apprehended him.
Have no doubt, Jesus is very aware of your plight and loves you. To have difficulty trusting a husband who betrayed you is not "wallowing in self-pity." It’s a very normal reaction.
While the inanimate sign of the crucifix can help to direct your attention to the Savior’s unlimited love for us, the Eucharist is the living sign of it. The sight of his blood separated from his body on the altar is enough to break one’s heart if one lets the reality sink in. Such will be your consolation. There simply is none greater!
I encourage you to spend time each day going over his entire Passion in your mind and thanking him for each suffering. This will focus you and give you perspective. You will know his peace and the ability to forgive your husband—and the priest as well. You are in our prayers.
—Fr. Vincent Serpa
Q: During a wedding rehearsal for a Catholic and non-Catholic, the priest invited the non-Catholics to receive the Eucharist at the nuptial Mass by saying "Anyone who believes that the Eucharist is the body and blood of Jesus Christ is invited to receive Communion at the wedding." Should he have done this?
A: Such an invitation was inappropriate. The Eucharist is offered to non-Catholic Christians only under certain extraordinary circumstances provided for in canon 844 of the Code of Canon Law, which are not met in this circumstance. With a mixed marriage, a Catholic and a non-Catholic Christian usually are counseled to have a nuptial liturgy outside of Mass to avoid the problem of a significant portion of the congregation—including the bride or groom—being unable to receive Communion.
—Michelle Arnold
Q: Is it possible to be Catholic and a body-builder? I don’t see why God would not want me to be my physical best, but I can see how he wouldn’t want me to be selfish in doing so. I just can’t figure out how.
A: Certainly, the Church is all in favor of maintaining one’s health. However, obsessing on any one aspect of ourselves is to neglect to a degree the rest of ourselves. People do this by obsessing with work, or status, or control, or eating or not eating, etc. It’s a matter of imbalance.
Bodybuilding is not a vocation. We exist for more than that. Your concern that it feels selfish indicates that you are aware that something is off kilter. To give such attention to one’s body is to make a kind of god out of it. Now if it were Christ’s body that you were giving such attention to, there would be no problem at all—because he is God. In fact, I suggest that you give some serious thought to how he has related to us through his body. It was sacrificial all the way. He has loved us with his body to the point of dying on the cross.
I suggest that you eat well and keep a regimen of exercise to maintain your health.
But the time you have used for bodybuilding, use for other things. I further suggest that you spend time reflecting on each of the sufferings he endured in his Passion and thank him—preferably before the tabernacle, but before a crucifix will do. I guarantee that this will not make you feel selfish. On the contrary, it will give your life balance and peace because this is your vocation. Every part of your life will fall into place.
—Fr. Vincent Serpa
Q: If a Catholic judge is presiding over a trial in a jurisdiction where capital punishment is legal, may he pronounce a sentence of death?
A: The Catechism of the Catholic Church is very clear that capital punishment may be morally imposed in the defense of innocent human lives: "Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor" (CCC 2267).
—Jim Blackburn
Q: Eastern-rite Catholics allow for the priestly ordination of married men. Since they are in communion with Rome, why are they not held to the same discipline as Roman-rite priests?
A: Because priestly celibacy is a discipline, not a doctrine, and so there is room for diversity on the issue according to the customs of the respective rites. If celibacy were a doctrine, all rites would have to conform to the judgment of the Holy See on the matter because doctrines are true for everybody. But celibacy is a discipline (a practice that is legislated by proper ecclesial authority) that has been deemed to be spiritually beneficial. In the Latin rite, this spiritual discipline ordinarily is required of all men who seek priestly ordination. In the Eastern rites, it is practiced by the monks and by some secular priests, but it is not required of all men who seek ordination. Out of respect for the longstanding customs of the Eastern-rite churches, the Vatican allows the Eastern churches in communion with the Holy See to maintain their own properly constituted discipline on this issue.
—Michelle Arnold
Q: Recently during the Gospel reading, the priest changed the words of Christ to reflect a more contemporary style of speech. When we approached him about this, he said he’s allowed to make such changes, if it helps people better understand the Gospel message. Is this correct?
A: It is prohibited for a priest to change the words of Christ in the Gospel reading for any reason. The Code of Canon Law states "the liturgical books approved by the competent authority are to be faithfully observed in the celebration of the sacraments; therefore, no one on personal authority may add, remove, or change anything in them" (CIC 846 §1).
In Sacrosanctum Concilium, we read "therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority" (22).
Other statements on the liturgy:
- In the readings, the table of God’s word is prepared for the faithful, and the riches of the Bible are opened to them. Hence, it is preferable to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. Moreover, it is unlawful to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God. (GIRM 57)
- The norms laid down in the Lectionary concerning the number of readings, and the directives given for special occasions are to be observed. It would be a serious abuse to replace the Word of God with the word of man, no matter who the author may be. (Inaestimabile Donum: Instruction Concerning Worship of the Eucharistic Mystery 1)
For help on how to address a liturgical abuse, I recommend Jimmy Akin’s book, Mass Confusion. You also might want to read Lou Bruno’s article "How to Address a Liturgical Abuse," available online at www.adoremus.org.
—Peggy Frye
Q: A young woman was coerced into marriage before being allowed to return to the U.S. from a foreign country. Once back in the U.S., she never lived with her husband. Might this be grounds for an annulment?
A: Yes, it sounds as though this marriage is not valid due to the coercion you describe. The Code of Canon Law states, "No marriage can exist between a man and a woman who has been abducted or at least detained with a view of contracting marriage with her unless the woman chooses marriage of her own accord after she has been separated from the captor and established in a safe and free place" (CIC 1089). Also, "A marriage is invalid if entered into because of force or grave fear from without, even if unintentionally inflicted, so that a person is compelled to choose marriage in order to be free from it" (CIC 1103).
—Jim Blackburn
Q: A non-Catholic told me that when a new pope is elected he is taken to a "Room of Tears" and checked to make sure he is a man because once a female pope named Joan was elected by mistake. Is any of this true?
A: The purpose of the Room of Tears is not to examine the pope’s body; it is to allow the new pope to change into papal vestments before receiving the pledges of obedience from his fellow cardinals and then being introduced to the people of Rome and to the world from the loggia above St. Peter’s square. The room is nicknamed the Room of Tears because new popes have often been overcome with emotion at thought of the heavy burden that has been given them.
The story of Pope Joan is a legend, roundly dismissed by serious historians as unworthy of belief. (See "The Popess Who Just Won’t Go Away" in the January 2008 issue of This Rock)
—Michelle Arnold
Q: I have a married friend who flirts. She sees nothing wrong with it, and says it doesn’t lead to anything. I believe it’s a sin. Is it?
A: It’s not a sin if the individuals involved are not married. It’s also not a sin if it is between people who are married to each other. But it is a sin if it is between a married person and someone other than one’s spouse, as in the case you mention. Your friend needs to get her act together. She owes such attention to her husband exclusively.
—Fr. Vincent Serpa
Q: Why does the Church call the body of Christ "bread" in the proclamation of faith, "When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory"?
A: When we call the body of Christ "bread" we echo Jesus’ own words, "I am the living bread which came down from heaven" (John 6:51).
This expression is but one of many which call forth the various aspects of the Eucharist. The Catechism of the Catholic Church explains:
The inexhaustible richness of this sacrament [of the Eucharist] is expressed in the different names we give it. Each name evokes certain aspects of it. It is called . . . the Breaking of Bread, because Jesus used this rite, part of a Jewish meal, when as master of the table he blessed and distributed the bread, above all at the Last Supper. It is by this action that his disciples will recognize him after his Resurrection, and it is this expression that the first Christians will use to designate their Eucharistic assemblies; by doing so they signified that all who eat the one broken bread, Christ, enter into communion with him and form but one body in him. (CCC 1328-1329)
—Jim Blackburn
Q: What constitutes cohabitation? If I were to allow my fiancé to stay overnight in a spare room in my home a few nights a week, would this be considered cohabitation?
A: Cohabitation generally refers to a man and a woman living together as husband and wife without benefit of marriage. In your case, allowing your fiancé to spend the night in a spare bedroom constitutes entertaining an overnight guest of the opposite sex of whom you have the expectation of marrying. It is not, in itself, sinful, but it can be a near occasion of sin and a possible cause of scandal.
—Michelle Arnold
Q: If God is perfect and needs nothing from us, then why would he demand a human sacrifice to pay for human sins? Isn’t the very definition of forgiveness not to ask for a payment?
A: If the sacrifice of Jesus were merely a human sacrifice, it wouldn’t have meant much. But Jesus was not just a man; he redeemed us as God. We have to think outside of the box here—the human box. We are inclined to think that eating a piece of fruit is not all that bad. But the sin of Adam was a sin against an infinitely good God. God is not just a bigger version of us. So the sin was a great offense. Nevertheless, Jesus could have simply willed our Redemption and all would have been fine. He is God, after all.
While it was the Father’s will that Jesus suffer and die for us, Jesus concurred with him: "No one takes it from me, but I lay it down of my own accord" (John 10:18). He chose to suffer and die to show us something of what his infinite love means. Since we have no experience of anything infinite in our lives, the word infinite is just an abstraction. But the death of God on a cross is no abstraction. Good Friday demonstrates for us something of how unfathomable his love is. That God would choose to undergo such an experience on our behalf shows us how beyond the range of our feeble intellects his love actually is. Forgiveness is not to ask for payment. We could never pay him for such love.
—Fr. Vincent Serpa
Q: In our church, the Blessed Sacrament is exposed in a side chapel both during Mass and during the regular hours of adoration. Should the Blessed Sacrament be reposed during Mass if it is in a chapel to the side of the main altar?
A: Exposition of the Blessed Sacrament is only permitted during Mass when it takes place in a chapel that is completely sealed off from the body of the church and where some of the faithful remain in adoration.
The celebration of Mass is prohibited within the body of the church during exposition of the Blessed Sacrament . . . If exposition of the Blessed Sacrament goes on for a day or for several successive days, it should be interrupted during the celebration of Mass, unless it is celebrated in a chapel separate from the area of exposition and at least some of the faithful remain in adoration . . . (Eucharisticum Mysterium: Instructions on Worship of the Eucharistic Mystery 61).
—Peggy Frye
Q: My RCIA instructor stated, "Jesus says that we are all born with the indwelling of the Holy Spirit." Where is that supported?
A: We are not born with the indwelling of the Holy Spirit. The Catechism of the Catholic Church states, "The human body shares in the dignity of ‘the image of God’: it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit" (CCC 364, emphasis added).
Perhaps your instructor was speaking of baptismal birth: "Baptism not only purifies from all sins, but also makes the neophyte ‘a new creature,’ an adopted son of God, who has become . . . a temple of the Holy Spirit" (CCC 1265).
—Jim Blackburn
Q: If a Protestant believes he cannot call a Catholic priest "Father," is there a respectful alternative he can use?
A: A Protestant who believes in a literal interpretation of Matthew 23:9 could use the title he uses for his own ministers for Catholic priests. Most priests would not mind being called "Reverend" or "Pastor," for example. If the priest says, "Call me ‘Father,’" the Protestant could smile politely and say, "I’m sorry; I can’t." The priest will understand.
—Michelle Arnold
Q: Is it possible for people of the same sex to marry each other?
A: No. Gay (or homosexual) "marriage" is not really marriage at all. Marriage was instituted by God as a relationship between a man and a woman. "Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh" (Gen. 2:24). The Church does not have the power or authority to change this—nor does secular society. Even if the legal definition of the word "marriage" were changed to include homosexual couples, those couples would not ever be truly married.
—Jim Blackburn
Q: Why do we bend the right knee when genuflecting?
A: According to the General Instruction of the Roman Missal, "A genuflection, made by bending the right knee to the ground, signifies adoration, and therefore it is reserved for the Most Blessed Sacrament, as well as for the Holy Cross from the solemn adoration during the liturgical celebration on Good Friday until the beginning of the Easter Vigil" (274).
—Peggy Frye
Q: I’m not sure I understand praying to angels for support. Unlike saints, who are part of the Body of Christ, angels have a different nature. Can you help me with the teachings on this and where they originated?
A: The angels are spiritual beings who have a free will and an intellect that is far superior to ours. The evil ones dwell in hell; the holy ones dwell in heaven and are therefore considered to be saints. Whoever is in heaven is a saint. God uses angels as messengers, guardians, and all-around helpers to us—as well as to reflect his glory.
In Tobit 12:12, the Archangel Raphael said to Tobias, "So now when you and Sarah prayed, it was I who brought and read the record of your prayer before the glory of the Lord, and likewise whenever you would bury the dead." In Tobit 12:14-16, we read, "And at the same time God sent me to heal you and Sarah your daughter-in-law. I am Raphael, one of the seven angels who stand ready and enter before the glory of the Lord. The two of them were shaken; they fell face down, for they were afraid."
For more, see the Catholic Encyclopedia entry on angels at www.newadvent.org.
—Fr. Vincent Serpa
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