作者ChrisL (EMPTY)
看板Catholic
標題Re: [你可以更了解天主]你知道天主教如何祭祖?
時間Mon Feb 23 17:09:51 2009
※ 引述《HengYee (魔菇)》之銘言:
: 首先,感謝tico1大大轉貼過來的一些文章,謝啦!
: 再來,感謝諸位大大問了一些大問哉的好問題....
: 目前版上由這個主題的文章延伸出來的問題似乎朝兩個方線發展:
: 1. 煉獄問題
: 2. 該不該祭祖問題
1.若望保祿二世 針對煉獄 有過一次詮釋
我記得寫過 不過爬不到???
JOHN PAUL II
GENERAL AUDIENCE
Wednesday 4 August 1999
1. As we have seen in the previous two catecheses, on the basis of the
definitive option for or against God, the human being finds he faces one of
these alternatives: either to live with the Lord in eternal beatitude, or to
remain far from his presence.
For those who find themselves in a condition of being open to God, but still
imperfectly, the journey towards full beatitude requires a purification,
which the faith of the Church illustrates in the doctrine of 'Purgatory'
(cf. Catechism of the Catholic Church, n. 1030-1032).
2.In Sacred Scripture, we can grasp certain elements that help us to
understand the meaning of this doctrine, even if it is not formally
described. They express the belief that we cannot approach God without
undergoing some kind of purification.
According to Old Testament religious law, what is destined for God must be
perfect. As a result, physical integrity is also specifically required for
the realities which come into contact with God at the sacrificial level such
as, for example, sacrificial animals (cf. Lv 22:22) or at the institutional
level, as in the case of priests or ministers of worship (cf. Lv 21:17-23).
Total dedication to the God of the Covenant, along the lines of the great
teachings found in Deuteronomy (cf. 6:5), and which must
correspond to this physical integrity, is required of individuals and society
as a whole (cf. 1 Kgs 8:61). It is a matter of loving God with all one's
being, with purity of heart and the witness of deeds (cf. ibid., 10:12f.)
The need for integrity obviously becomes necessary after death, for entering
into perfect and complete communion with God. Those who do not possess this
integrity must undergo purification. This is suggested by a text of St Paul.
The Apostle speaks of the value of each person's work which will be revealed
on the day of judgement and says: 'If the work which any man has built on the
foundation [which is Christ] survives, he will receive a reward. If any man's
work is burned up, he will suffer loss,
though he himself will be saved, but only as through fire' (1 Cor 3:14-15).
3. At times, to reach a state of perfect integrity a person's intercession or
mediation is needed. For example, Moses obtains pardon for the people with a
prayer in which he recalls the saving work done by God in the past, and prays
for God's fidelity to the oath made to his ancestors (cf. Ex 32:30, 11-13).
The figure of the Servant of the Lord, outlined in the Book of Isaiah, is
also portrayed by his role of intercession and expiation for many; at the
end of his suffering he 'will see the light' and 'will justify many',
bearing their iniquities (cf. Is 52:13-53, 12, especially vv. 53:11).
Psalm 51 can be considered, according to the perspective of the Old
Testament, as a synthesis of the process of reintegration: the sinner
confesses and recognizes his guilt (v. 3), asking insistently to be
purified or 'cleansed' (vv. 2, 9, 10, 17) so as to proclaim the divine
praise (v. 15).
4. In the New Testament Christ is presented as the intercessor who assumes
the functions of high priest on the day of expiation (cf. Heb 5:7; 7:25).
But in him the priesthood is presented in a new and definitive form. He
enters the heavenly shrine once and for all, to intercede with God on our
behalf (cf. Heb 9:23-26, especially, v. 24). He is both priest and 'victim
of expiation' for the sins of the whole world (cf. 1 Jn 2:2).
Jesus, as the great intercessor who atones for us, will fully reveal
himself at the end of our life when he will express himself with the offer
of mercy, but also with the inevitable judgement for those who refuse the
Father's love and forgiveness.
This offer of mercy does not exclude the duty to present ourselves to God,
pure and whole, rich in that love which Paul calls a '[bond] of perfect
harmony' (Col 3:14).
5. In following the Gospel exhortation to be perfect like the heavenly
Father (cf. Mt 5:48) during our earthly life, we are called to grow in
love, to be sound and flawless before God the Father 'at the coming of
our Lord Jesus with all his saints' (1 Thes 3:12f.). Moreover, we are
invited to 'cleanse ourselves from every defilement of body and spirit'
(2 Cor 7:1; cf. 1 Jn 3:3), because the encounter with God requires
absolute purity.
Every trace of attachment to evil must be eliminated, every imperfection
of the soul corrected. Purification must be complete, and indeed this is
precisely what is meant by the Church's teaching on purgatory.
The term
does not indicate a place, but a condition of existence. Those who, after
death, exist in a state of purification, are already in the love of Christ
who removes from them the remnants of imperfection (cf. Ecumenical Council
of Florence, Decretum pro Graecis: DS 1304; Ecumenical Council of Trent,
Decretum de iustificatione: DS 1580; Decretum de purgatorio: DS 1820).
It is necessary to explain that the state of purification is not a
prolungation of the earthly condition, almost as if after death one were
given another possibility to change one's destiny. The Church's teaching
in this regard is unequivocal and was reaffirmed by the Second Vatican
Council which teaches: 'Since we know neither the day nor the hour, we
should follow the advice of the Lord and watch constantly so that, when
the single course of our earthly life is completed (cf. Heb 9:27), we may
merit to enter with him into the marriage feast and be numbered among the
blessed, and not, like the wicked and slothful servants, be ordered to
depart into the eternal fire, into the outer darkness where "men will weep
and gnash their teeth' (Mt 22:13 and 25:30)" (Lumen gentium, n. 48).
6. One last important aspect which the Church's tradition has always pointed
out should be reproposed today: the dimension of 'communio'. Those, in
fact, who find themselves in the state of purification are united both with
the blessed who already enjoy the fullness of eternal life, and with us on
this earth on our way towards the Father's house (cf. CCC, n. 1032).
Just as in their earthly life believers are united in the one Mystical
Body, so after death those who live in a state of purification experience
the same ecclesial solidarity which works through prayer, prayers for
suffrage and love for their other brothers and sisters in the faith.
Purification is lived in the essential bond created between those who live
in this world and those who enjoy eternal beatitude.
* * * * *
Dear Brothers and Sisters,
Following our catechesis on the reality of heaven and hell, today we
consider "Purgatory", the process of purification for those who die in the
love of God but who are not completely imbued with that love.
Sacred Scripture teaches us that we must be purified if we are to enter
into perfect and complete union with God. Jesus Christ, who became the
perfect expiation for our sins and took upon himself the punishment that
was our due, brings us God's mercy and love. But before we enter into
God's Kingdom every trace of sin within us must be eliminated, every
imperfection in our soul must be corrected. This is exactly what takes
place in Purgatory. Those who live in this state of purification after
death are not separated from God but are immersed in the love of Christ.
Neither are they separated from the saints in heaven - who already enjoy
the fullness of eternal life - nor from us on earth - who continue on our
pilgrim journey to the Father's house. We all remain united in the
Mystical Body of Christ, and we can therefore offer up prayers and good
works on behalf of our brothers and sisters in Purgatory.
* * * * *
I am pleased to greet the English-speaking visitors and pilgrims present
at today's Audience, especially those from England, Ireland, Indonesia,
Hong Kong, Japan and the United States. Upon all of you I invoke the grace
and peace of our Lord Jesus Christ. Happy summer holidays to you all!
2.祭祖....基本上先要定義祭祖
否則光一個"祭" 就理不清了
--
※ 發信站: 批踢踢實業坊(ptt.cc)
◆ From: 163.21.3.253
推 HengYee :在評斷一件事之前,真的得釐清那個詞的意義是什麼 02/23 17:16
推 alisajd :照教宗文獻來看 這裡有個問題在於 只有 基督是完全的 02/26 02:23
推 alisajd :從後文信中描述來看 "每個人"的soul都該被煉過才行@@ 02/26 02:32
推 alisajd :purification無法解釋 suffer loss/receive a reward 02/26 02:41