POST-CONFIRMATION NOTES.

Post-confirmation refers to the period after the sacrament of confirmation is received. It is a time for the
newly confirmed to continue to grow in faith and deepen their relationship with God. Here are some general
notes on post-confirmation based on Catholic sources:
1: CONTINUING FAITH FORMATION
The newly confirmed should continue to learn about the Catholic faith and stay connected to the Church.
This can be done through attending Mass, participating in faith groups, reading and studying the Bible, and
receiving ongoing spiritual guidance.
Catholic Mass: Etiquette for Catholics and Non-Catholics
Things You Should Know
Since Mass is considered a holy event, arrive early and wear formal clothing.
Pass by the baptismal font quietly, enter the sanctuary, take a seat, and remain silent while the priest speaks.
If you bring children to Mass, make sure to bring quiet toys so they don't disrupt the priest or parishioners.
Participate in Mass by singing hymns, reading missals, standing and kneeling with the rest of the
worshipers, and greeting others during the Exchange of Peace.
How long does Mass last?
Mass usually lasts between 30 minutes and 1.5 hours. Since Sunday Masses and Easter Vigils are considered
especially sacred, they are usually around an hour. However, some priests may lead a Sunday service that’s
over 1.5 hours. Classical moral theologians—influential experts who focused on religious traditions in
Christianity—suggested that 30 minutes was an appropriate amount of time for a weekday Mass.
Classical moral theologians believed that a weekday Mass that was at least 30 minutes long conveyed
respect and allowed congregants the chance to fully worship the Lord.
If all elements of a weekday Mass are included, like preaching and prayer, services are typically between
25-35 minutes. Different priests may have their unique way of leading their congregations.
Classical moral theologians generally agreed that a 15-minute Mass was too short and that this service
should only be reduced to 20 minutes if absolutely necessary.
What are the different parts of Mass?
Mass has 4 separate parts—Introductory Rites, Liturgy of the Word, Liturgy of the Eucharist, and
Concluding Rites. The Liturgy of the Word and the Liturgy of the Eucharist are considered the “main” parts
of Mass, while the Introductory Rites and Concluding Rites open and close the service.
Introductory Rites: An opening service that prepares worshipers to receive Jesus in the Word, the presence
of God, and the Eucharist, the blood and body of Christ.
Liturgy of the Word: A rite in which the priest helps congregants interpret, understand, and apply the Word
of God.
Liturgy of the Eucharist: A sacred tradition in which everyone in the church participates in the Last Supper,
when Jesus dined with His disciples, and Mount Calvary, where Christ was crucified.
Concluding Rites: An ending service in which the priest dismisses congregants and sends them back out into
the earthly world.

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How to Participate in Mass

Stand and kneel with the crowd.

At the beginning of the service, everyone will stand. Mass is an active event, so everyone usually moves a
lot during the service. They’ll stand for some prayers and kneel for others. While knowing all the correct
steps may be difficult to keep track of at first, simply pay attention to what everyone else does and follow
their lead. The priest usually won’t tell you when to stand or kneel, so keep your eye on the parishioners.
Look at the hymnal board to see what will be sung during Mass.
Find the "hymnal board" near the front of the church where everyone can see it. Check for the number cards
on this board, which correspond to the hymn numbers in the hymnal, a special book of songs. Unlike some
services in other faiths, Mass encourages active participation. Feel free to sing along and build a sense of
community with the parishioners.
The parishioners join each other in song during the "Liturgy of the Word."
The priest or another worshiper sometimes sings during prayers and readings. These songs are usually
specially chosen for that specific day and won’t be in the hymnal. Watch everyone else to see if they sing
along and follow their lead.
Find the hymnal and missal books in front of you. (If at all are there)
They’ll be on the backs of the pews. The hymnal is the one you use for the numbers on the front board. Turn
to the right number in your hymnal and sing along. Missals contain the readings and prayers used throughout
the service. Reference the books to follow along as best you can.
Anytime you feel a little lost or unsure, it’s completely fine—just follow along by listening instead of
focusing on the books.
Greet others during the Exchange of Peace.
The “Exchange of Peace,” a quick greeting worshipers and visitors give each other, happens after the Lord’s
Prayer (which starts with the “Our Father”). The priest usually says, “Let us offer one another a sign of
God’s peace.” At this point, stand up and shake hands with the parishioners near you. Accompany each light
handshake with the phrase “peace be with you.”
In some countries or regions, such as Asia, a bow or nod is more acceptable during this event. Take note of
how the other worshipers give their Exchange of Peace.
Stay seated during Communion.
After the priest prepares the altar and consecrates the gifts, the congregation takes Communion. If you are
Catholic, then you’re encouraged to receive Holy Communion, a rite where worshipers consume
consecrated wafers (hosts) and drink consecrated wine that Catholics believe to be the true Body and Blood
of Christ under the appearance of simple bread and wine. If you're not Catholic, don't participate in
Communion as you would not believe in the True Presence. Let the communicants pass, moving out of the
aisle if necessary. As they line up in front of the priest, sit down and let everyone back in when they return.
Catholics receive "Holy Communion" during the "Liturgy of the Eucharist."
In many English-speaking countries, non-Catholics can join the Communion queue and receive a blessing
rather than take Communion. Cross your arms in an X over your chest with your closed fists touching your
shoulders as you reach the priest.

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Wait until the congregation is dismissed.
After Communion, there will be a few more prayers before the priest blesses you to leave. At this point,
everyone stands and files back out of the sanctuary. Practicing Catholics will genuflect again towards the
tabernacle as they leave their seats. Quietly walk out as this happens.
Respectfully appreciate the art in the church.
After Mass, feel free to look at any of the beautiful statues, paintings, and other artwork inside. These are
not idols and Catholics do not pray directly to them. While they may appear a little unfamiliar to you, many
Catholics recognize them and view them to reflect on their faith.
Ask the church members any questions you have.
After the priest has performed the "Concluding Rites" and Mass ends, some church members will stick
around to talk to each other. Feel free to greet them and discuss what you’re curious about. The priest will
also be available to speak with everyone in the church.
Etiquette for a Catholic Mass.
Dress in formal clothing.
Mass is meant to be attended in your Sunday best. While the church welcomes everyone regardless of their
attire, it’s very respectful to look well put together. To honour this holy event, dress appropriately and wear
a modest outfit like a dress and a cardigan or a button-down shirt with slacks.
Come a few minutes early.
Get to the church at least ten minutes early. You’ll probably feel much more comfortable if you find a
parking spot easily and have a chance to sit wherever you want. Arriving before Mass begins also gives you
an opportunity to talk with the parishioners. Once you step inside the main room of the church, remember to
speak as quietly as possible. Arrive early and before Mass starts if you need to check in with someone or ask
any questions. See if your church has any specific guidelines about talking once Mass begins.
Take off your hat when entering the church.
Taking off your hat is a traditional gesture of respect. A good rule of thumb for how to act in church is to
behave the same way you would at school, work, or any other formal venue. Men are typically expected to
remove their hat.
Avoid bringing food or drinks into the church.
If you are with a small child or someone is easily dehydrated, it’s completely fine to bring water. Eat before
you head to church so you don’t need to bring food. Food distracts from worshiping, and it’ll be easier to
focus on Mass if you’re not munching on some snacks. If you want to freshen your breath or keep yourself
awake, pop in a couple mints instead of chewing gum.
Turn off your phone.
To make sure you and everyone else enjoys the beautiful rituals of Mass, power your phone off to keep it
from ringing. If you’re waiting for an emergency call, put it on vibrate mode. It’s okay to discreetly use your
phone to follow along with readings and prayers, but this is usually isn’t necessary.
If you have to take an urgent phone call, walk out of the church first.
Most churches have physical materials you can read rather than digital media you need to open on your
phone.

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Pass by the holy water font quietly.
At the church entrance, you’ll notice parishioners dipping their fingers into a container of water, which is
called the “holy water font.” This source of holy water is a reminder of baptism. Walk by it and remain
silent and respectful in case anyone is praying. Anyone is free to use the font, so you can try blessing
yourself by making the sign of the cross.
Wait for others to genuflect as they enter the sanctuary.
At the front of the sanctuary, you’ll find the “tabernacle,” a box that contains the Eucharist, which is the
bread and wine Catholics believe becomes the body of Christ. Here, parishioners will “genuflect,” which
means they’ll go down on their right knee or bow as a sign of respect and thanksgiving for the sacrifice
Jesus made. You may genuflect with everyone else or simply walk into the sanctuary and find a seat.
To genuflect, go down on your right knee and lower yourself as far as you can. If you have any issues with
your knees, it’s completely acceptable to bow instead.
Sit anywhere in the pews.
You’re welcome to sit anywhere you like. Consider sitting closer to the front if you would like to watch all
of the rites. An end seat is a great choice since you’ll be able to let everyone else out during communion. If
you pick a pew with people sitting in the middle, you won’t have to worry about letting anyone in.
If you’re bringing small children, a back pew works best. This allows you to make a quick escape with a
talkative or playful kid.
The Ultimate Catholic Guide to Reading the Bible
The Bible is the Word of God and one of the most important aspects of a Catholic’s life. The Bible is an
essential tool containing many books, passages, and verses, so it can be helpful to have resources for
assistance. Fortunately, there are many tips and tricks to make reading the Bible more accessible and
strengthen your comprehension of God’s message.
Why Is It Important for Catholics to Read the Bible?
All Catholics are encouraged to read the Bible and gain a strong understanding of and familiarity with
Scripture, as this book has always played an essential role in the Catholic Church and prayer. The Bible is
the Word of God and helps keep us grounded. This book reminds us God is with us every day, helping us
stay strong in the face of challenges.
Reading the Bible can guide us through difficult trials and help us build our faith and live a holier life.
Reading the Bible also allows us to pray better, bringing us closer to God. While we can all talk to Him on
our own, learning how to pray more effectively is essential, as prayer is our direct connection to God.
Scripture can help us pray better and understand His message.
Understanding the Bible
The Catholic Bible comprises 73 books from various prophets, Apostles, and people who were recording
history at the time. The word “Bible” itself stems from the Latin word meaning “books.” The Bible is a
collection of books and stories, each with its own meaning and writing style. The Bible is divided into New
and Old Testaments. The Old Testament books are from before the time of Jesus and predict His coming,
and the New Testament books were written after His birth and describe His ministry and sacrifice for us.
The word “testament” refers to a covenant or agreement between two parties. Dividing the Bible into New
and Old Testaments calls attention to all the ways God can show His eternal commitment to His people. The
Old Testament is more physical, with God helping and protecting the Israelites through the Law of Moses.

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On the other hand, the New Testament is more spiritual. With this agreement, we can look forward to
Heaven because of Jesus’s sacrifice for us. There are several more differences between the Old Testament
and New Testament, as well.
Old Testament
The Old Testament is categorized into four sections or genres: law, history, poetry, and prophets. The first
books of the Old Testament include Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, which are
known as the Pentateuch or Books of the Law and describe God’s design to help the people of Israel reach
the Promised Land.
Books of Law: The Book of Genesis starts with the story of creation and explains the plan God has to
redeem the world. This book recounts how God chose one nation as His own and picked a man named
Abraham, whose grandson Jacob has sons who become the Twelve Tribes of Israel. The other books in the
Law genre describe how the Israelites became the people of God, such as when He chose them and rescued
them from Egypt during the time of Moses.
Books of History: These books recount the history of Israel, including how the Twelve Tribes united and
became a single nation and how they later separated into two kingdoms, the Southern Kingdom of Judah and
the Northern Kingdom of Israel. One of the main themes within these books is many people choose to leave
God and follow their desires, such as wealth, pleasure, and other idols, before turning back to Him.
Books of Poetry: This section includes five books of hymns known as Psalms, which are often used during
worship. These books are also used as wisdom literature, including the Book of Proverbs. These books
represent the songs and wisdom of the people of Israel and cover many topics, including children, marriage,
and work.
Books of Prophets: Finally, the section of the Prophets is divided into Minor Prophets and Major Prophets.
The four Major Prophets are longer books, while the 12 Minor Prophets are shorter books. The overall
theme of the Books of Prophets is that those who do not turn back to God will face judgment. The Prophets
provide hope that God will bring His people back to His land.

New Testament
The New Testament is divided into four sections: the Gospels, history, letters, and prophecy.
The Gospels: The four accounts of Jesus’s life are in the books of John, Luke, Mark, and Matthew. These
authors each provide their unique perspective of the Saviour’s life and journey. The Gospels help explain
why Jesus came, what His message is, how He lived His life, and why He died and rose from the dead.
History: The Book of Acts is the only book in the history section, and it describes how Jesus’s followers
continued to spread His mission and message throughout the world in the early days of the Church.
Letters: The letters are also known as Epistles and include the 13 letters written by Paul. Various followers
of Jesus, including James, Peter, and John, wrote the remaining letters. These letters include
teachings, instructions for the Church and its leaders, and more. Some letters were named after the city they
were addressed to. Philippians, Romans, and Corinthians were written to churches in the cities of
Philippi, Rome, and Corinth. Some other letters were named after their author or the recipients.
Prophecy: The final book of the New Testament is the Book of Prophecy, and it explains Jesus’s leadership
at the end of time. The Book of Revelation describes Jesus’s Second Coming as the King and Judge of
humankind.

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The Living Tradition
The Catholic Church believes the teachings of the Apostles and Jesus were preserved through the Bible,
Scripture, and word of mouth. The term “Living Tradition” refers to these stories and information passed
down through generations. Living Tradition includes anything that contributes toward and increases faith in
God and His work.
One way to continue the Living Tradition is by participating in the Church and community. Tradition is a
critical aspect of the Catholic Faith, which is why it’s so important to be involved as a community to learn
and follow it. While you can pray or read the Bible alone, Catholic Tradition can help you understand the
contents more fully.
Attending Mass, going to confession, receiving the sacraments, and practicing the teachings of the Bible
help to keep the Living Tradition alive and glorify God.
How to Read the Bible for Beginners
There is no one right way to read the Bible. Instead, finding the best order to read the Catholic Bible for the
first time depends on what you are looking to learn from this important book. You can read the passages in
any order, as each contains a message from God.
1. Pick a Bible Version
While many people may think there is one version of the Bible, there are several differences between a
Catholic Bible and a non-Catholic Bible. A Catholic Bible comprises all the books the early Church deemed
inspired by God that belonged in the Bible. In non-Catholic versions of the Bible, some of these stories were
removed or not included.
Remember to always check that it is approved by the Apostolic See, the See of Rome whose foundation is
directly attributed to Jesus’s apostles. A Bible’s introduction will provide helpful information on the
particular edition. You want to look for the phrases “Imprimatur” or “Nihil Obstat.” These phrases mean the
Bible was approved by an official and found to be free of moral or doctrinal error.
2. Set a Time to Read
An important step is to designate a particular time to read the Bible and Contemplate the Scripture. If you
feel alert and focused early in the morning, you may want to set this time aside. Or, if you have free time
each week on a particular day, this period could be a great time to sit and read the Bible.
3. Choose What You Want to Learn About
The Bible is rich with information and advice about numerous topics. While the main Biblical themes
include God’s promises, covenant, creation, judgment, and deliverance, there are many other topics
discussed throughout Scripture. The Bible covers many areas that can help us develop our spiritual lives,
become closer to God, and follow His will for our lives more closely.
For example, the Bible regularly touches on topics of debt, jealousy, investments, and materialism. While all
of the Bible can teach us the important messages of God, many passages relate directly to our day-to-day life
and can help us strengthen our faith and holiness.
4. Pray Before Reading
A helpful tip to keep in mind when reading the Bible is to pray beforehand. You can ask God for guidance
and to help you find enlightenment as you read the Bible. You can also share your goals or what you are
hoping to learn about when reading, and God will help you and enlighten you. Praying before reading the

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Bible can strengthen your connection to God and His word while helping you understand what He wants
you to know as you read.
Another helpful tip is to keep a notebook or piece of paper nearby to quickly write down any thoughts,
questions, inspirations, or realizations you may have when reading the Bible.
5. Understand the Context Behind the Scripture.
A critical aspect of getting the most out of the Bible is understanding the context behind the Scripture. For
example, you should consider the author of the text, the history, and the culture that led to this piece of
writing. You should try to approach the Bible in different ways, and one of the most effective methods to do
this is to put yourself in the scene as an observer.
Picturing yourself watching the scene unfold can help you understand the magnitude and importance of the
story. It can be useful to try and fully visualize the scene and fill in details as the story continues. You
should also regularly ask yourself what God is trying to tell you in each passage. God delivers important
messages in every aspect of the Bible, even if we may not notice them at the time. You should always look
for God’s message as you read the Bible.

6. Reflect on Your Reading

Reading the Bible is an effective method of strengthening your faith, but there is a way to enhance the
experience. You can reflect on each passage and try to determine the messages God may be sending you
through the Scripture. The Bible can provide guidance on specific situations or hardships you may be facing
or even provide general life advice.
It can be helpful to pause after each verse and briefly reflect on it, helping you unpack and better understand
the passage as a whole. While reading the Bible without stopping is okay, frequently pausing to absorb
information and think critically about God’s message is helpful.

Should You Read the Bible Alone or With Others?

While you can read the Bible alone, which can be a great way to strengthen your personal connection with
God and His message, you should also consider reading the Bible with others. There are numerous benefits
of communal reading, including:
Build a community: Reading the Bible with others can build an enriching community and foster positive
relationships with other people. While God is always with us throughout life, it can be rewarding to create
and strengthen relationships with other people who also love and cherish the Word of God. As Matthew
18:20 says, “For where two or three are gathered together in my name, there am I in the midst of them.”
Get a different perspective: You can gain another perspective when you read the Bible with others. While
we all can think critically about God’s messages, another person can provide a unique view you may not
have thought of, providing you with a deeper understanding and appreciation for His wisdom.

Align interpretations and applications: Reading and discussing the Bible with others can help align your
interpretations, minimizing misinterpretations and misconceptions. A Bible group can also help you
understand how to apply God’s teachings in your daily life.

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Share your faith: A Bible group can be the perfect way to share your faith, explain how God gives you hope,
and hear how others have used God’s word to improve their lives. Reading the Bible with others allows you
to share what Jesus has done for you and how he has helped you.
Hold ourselves accountable: While we are all children of God and try to lead a life in His light, we are still
human, meaning we all sin and make mistakes. The important thing is to grow spiritually, ask for
forgiveness in confession, and learn from our mistakes. A Bible group can be the ideal environment to foster
positive change and strengthen your understanding of God’s message and everlasting love.

Sharing the Bible with Others

Jesus calls on the faithful to share the Gospel and His message with the rest of the world. Sharing what you
have learned and how it changed your life with others can inspire hope and lead more people to Heaven.
There are many ways to respectfully spread the Gospel to others. You can even share the Gospel online.
When sharing the Gospel, you must remember Jesus told the apostles to “make disciples of all nations” in
Matthew 28:19. When you share the Word of God and His love, you should do so regardless of a person’s
walk of life. God’s love and care are big enough for everyone in the world, meaning you should be open to
sharing the Bible with anyone who wants to learn.
When you are sharing the Bible and the truths of Catholicism, you should remember to be gentle. People
come from all walks of life and experiences, and being courteous and kind will be the most effective
method. Gentleness, compassion, and hope can all positively inspire people and lead them to the grace of
God.

What is the purpose of Spiritual Direction?

The purpose of Spiritual Direction is to grow in holiness and strengthen one's relationship with God. Like a
coach, the Spiritual Director guides, affirms, and teaches. Like a counsellor, the Spiritual Director listens,
advises, and supports. Like a friend, the Spiritual Director consoles and shares laughs. The focus in Spiritual
Direction, however, is on the directee and his/her relationship with God. It seeks to deepen the directee's
prayer life through the guidance of the Holy Spirit who is the true Spiritual Director.

Why should I consider Spiritual Direction?

We are all called to holiness (Lumen Gentium). Countless Saints were known to have spiritual directors. St.
Teresa of Avila, St. Mother Theresa, and St. John Paul II all had spiritual directors to help them navigate
their interior lives and draw closer to our beloved Christ.

Can a lay person be a Spiritual Director? I thought only priests could do that! Did you know that St. John
Paul II had a lay spiritual director? His name was Jan Tyranowski, and he was a Taylor who led a youth
group that St. John Paul II was apart of! Jan was very devout and spoke about the faith in a way that inspired
the young Saint to become a priest.

As such, a spiritual director can be a priest, nun, or lay person. What is more essential is that you find a
spiritual director who you feel you can relate to and someone who authentically lives out the Catholic faith.
Most importantly, the spiritual director you select should help you grow in holiness.

2: PRAYER LIFE
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The Catholic Church emphasizes the importance of prayer and encourages the newly confirmed to develop a
personal prayer life. This can include daily prayer, meditation, and contemplation.

Expressions of Prayer
Many years ago, a group of seminarians were gathered and their Novice Master instructed them, “Now
remember, you are not allowed to chew gum while you are praying.”
One of the seminarians asked, “But, Father, is it okay to pray while we’re chewing gum?”
“Of course,” the Novice Master replied, leaving them wondering just how to follow these contradictory
instructions.
This story illustrates that prayer is both an activity on its own as well as a way of living out one’s entire life.
Prayer can be formal or informal, verbal or nonverbal, active or contemplative. Prayer is communicating
with God. Just as we talk and share with our best friends what is happening in our lives, so we talk and share
with God. Just as we listen to our friends, so we listen to God.
As in human communication, our communication with God can be expressed in a variety of ways. We
communicate with God using words and songs, in imagination and silence, and ritually or spontaneously.
We can pray in church, our gardens, our cars, or while in the shower. We can also pray lying in bed, as the
first thing we do when we awake, and as the last thing we do as we drift off to sleep. One of the
characteristics of prayer we as Catholics believe is that with the right intention every moment of the day—
all our hopes, works, joys, and sufferings—can become our prayer.
Catholics pray in different ways. The Catechism names three major expressions of prayer: vocal prayer,
meditation, and contemplative prayer.
Vocal Prayer
Vocal prayer is giving voice to what is stirring in our hearts and in our souls. Vocal prayer can be as simple
and uplifting as “Thank you, God, for this beautiful morning.” It can be as formal as a Mass celebrating a
very special occasion. It can be as intense and immediate as the prayer Jesus uttered in the Garden of
Gethsemane, “Not my will, but yours be done.”
Most Catholics learn traditional prayers from the time they were young. These normally include the Sign of
the Cross, the Hail Mary, the Lord’s Prayer, and a mealtime blessing. They might also include prayers at
waking and at bedtime. Over time many people learn other prayers, such as the Memorare, a prayer asking
Mary, the mother of God, to pray for us in our time of need.
Catholics often pray in groups. When two or more people gather together to raise their minds and hearts to
God in prayer, their prayer is called communal prayer. Examples of communal prayer are the Rosary,
devotional prayers including novenas and litanies, classroom prayers, and, most importantly, the Mass.
Standing together at Mass reciting the Creed (“I believe in one God, the Father almighty, maker of heaven
and earth . . .”) is a powerful experience that both expresses and shapes our faith. Though we might say the
same prayers over the course of our lives, their meaning grows and changes with our life experiences.
Surely, the Lord’s Prayer means something vastly different to a person who has just buried his or her father
than it does to a child who still has only vague notions about God. Our vocal prayers are not just “going
through the motions,” they are the expression of a living faith.
At Mass the presider invites each one of us to “Lift up your hearts.” When we honestly say “We lift them up
to the Lord,” we know we are truly praying, for that is what prayer is—lifting our hearts to God.
Meditation
To meditate is to reflect on or think about God. When we meditate, we keep our attention and focus on God
so that we can recognize his presence in our daily lives and respond to what God is asking of us. When we
meditate, a variety of things can help us to concentrate and to spark our imaginations. We may use Scripture,
particularly the Gospels; traditional prayers; writings of the spiritual fathers; religious images; or history—
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the page on which the “today” of God is written. Meditation, also known as reflective prayer, leads us to
conversation with God. Remembering that we are in God’s presence, we can listen to him speak to us. We
enter into God’s sacred time and space and know that he is with us at all times and in all places.
Contemplative Prayer
When we rest quietly in God’s presence, we engage in contemplation. In contemplation we spend time with
God in wordless silence, aware that he is with us. To understand how contemplation occurs, we can compare
it with thinking on—or contemplating—a beautiful sunset. We are conscious of its impact, but our reaction
is wordless. When we experience God personally, we feel his love and wait for him to speak to us in his own
way. The key is to make time to relax and listen in God’s presence, to seek union with the God who loves
us.
3: ACTIVE PARTICIPATION IN THE CHURCH
Catholics are encouraged to actively participate in the life of the Church. This can include volunteering,
participating in service projects, and supporting the work of the Church through donations.
What is meant by Active Participation?
Who would you say is participating more actively in your Sunday liturgy: the reader who carries the Book of
the Gospels in the entrance procession, proclaims the readings from Scripture, and leads the General
Intercessions; or the person in the pew who does what all others in the assembly do, such as sing, listen to
the readings, and receives communion? The question is an important one, for it centres on our understanding
of the one liturgical principle “to be considered before all else” in the celebration of the sacred liturgy: active
participation. “Mother Church earnestly desires that all the faithful should be led to that full, active, and
conscious participation in liturgical celebrations which is demanded by the very nature of the liturgy…. In
the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the
aim to be considered before all else. (Constitution on the Sacred Liturgy, n. 14)”
The history of the term “active participation” begins just over 100 years ago. It was Pope St. Pius X who, in
a 1903 letter on sacred music (Tra le sollecitudini), first called for “the active participation in the most holy
mysteries and in the public and solemn prayer of the Church” by the faithful. What he means by active
participation in this letter specifically is the people’s participation in singing their parts at the Mass.
We can identify another way by which Pius X sought to further the goal of active participation by the people
and for which he is better remembered, namely, by allowing for more frequent reception of communion by
the laity in 1905 and lowering the age for first communion in 1910.
By looking at the origins of active participation, the Second Vatican Council’s meaning of the term will be
better understood (as a side note, the Constitution on the Sacred Liturgy was voted upon and approved by
the council fathers on November 22, 1963, 70 years to the day that Pius X spoke of active participation in
his letter on sacred music).
The purpose of active participation is to “impart an ever-increasing vigour to the Christian life of the
faithful”, and its foundation is the common priesthood of the baptized about which St. Peter speaks, calling
the faithful “a chosen race, a royal priesthood, a holy nation, a people of his own”. The place of active
participation is both internal and external, soul and body, and the ways in which people are to actively
participate are “by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions,
gestures, and bodily attitudes. And at the proper times all should observe a reverent silence”.
Finally, the most “perfect form of participation in the Mass” is by receiving holy communion, “the Lord’s
body from the same sacrifice”. The active participation described here is not necessarily that type of
participation carried out by a liturgical minister.

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In fact, ministerial participation in the liturgy may distract from the type of participation described by the
Council. There have been times when I was to sing the responsorial psalm, for example, and I was so
nervous that all I could think about was the psalm I was to sing—rather than the introductory rites or the first
reading.
So, even if we are not serving as a liturgical minister, we are still able, even required, to participate actively
by singing to the best of our ability, praying well, listening to the prayers and readings, being conscious of
the meaning of the acclamations which we acclaim, and by receiving the sacraments in the best disposition
possible.
The only spectator, in fact, at the sacred liturgy, is God the Father. All others—God the Son, God the Holy
Spirit, all the angels and archangels, the Blessed Virgin Mary, all the saints, and all of us in the earthly
Church—have work to do, actively participating in the Paschal Mystery of Jesus Christ. This type of
participation is not easy, but it is the best way to “derive the true Christian spirit” (n.14).

4: LIVING AS A WITNESS TO THE FAITH

The newly confirmed are called to live as witnesses to the faith through their words and actions. This can
include sharing their faith with others, living a life of moral integrity, and being a positive example to others.
Here are ten basic tips on sharing your Catholic faith with others.

1. Be humble in your desire to share the faith with others. Don’t force the issue. (Mt 6:1-4)

2. Know your audience take time to prudently look who those around will understand regarding your
testimony. Don’t assume they know what you are talking about. (Mt 4:23-5:12)
3. Be authentic, say what you mean, and mean what you say. We all struggle with sin. (Hebrews 5:1-
10)
4. Hand on the Deposit of Faith in your testimony keeping in mind what has been revealed by Christ
in faith and morals through Sacred Tradition, Sacred Scripture and the Catechism of the Catholic
Church. (1 Tim 6:20)
5. Immerse yourself in prayer. (Mt 6:1-15)
6. Recognize your limitations due to sin. (Rom 7:13-20)
7. Be hopeful in your testimony. (1 Pt 3:15-16)
8. Immerse yourself in Sacred Scripture studying the beauty of God’s word and sharing it with
others. (Acts 8:26-32)
9. Call upon the Blessed Mother for guidance and direction. She is the Queen of Heaven and of Earth.
10. The Holy Eucharist should serve as the heart of any opportunity to share the faith with anyone who
will listen. (Jn 6:41-72)

To live a moral life, the Catholic looks to both faith and reason. That is to say, the decisions we make as to
how we choose to live, are informed by a living relationship with God, the teachings of the Church and by
the application of our intelligence and what we have learned through our experience.

Catholic Church Traditions.

The Church's social teaching is a rich treasure of wisdom about building a just society and living lives of
holiness amidst the challenges of modern society. Modern Catholic social teaching has been articulated
through a tradition of papal, conciliar, and episcopal documents. The depth and richness of this tradition can
be understood best through a direct reading of these documents. In these brief reflections, we highlight
several of the key themes that are at the heart of our Catholic social tradition.

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Life and Dignity of the Human Person.
The Catholic Church proclaims that human life is sacred and that the dignity of the human person is the
foundation of a moral vision for society. This belief is the foundation of all the principles of our social
teaching.
In our society, human life is under direct attack from abortion and euthanasia. The value of human life is
being threatened by cloning, embryonic stem cell research, and the use of the death penalty. The intentional
targeting of civilians in war or terrorist attacks is always wrong. Catholic teaching also calls on us to work to
avoid war.
Nations must protect the right to life by finding increasingly effective ways to prevent conflicts and resolve
them by peaceful means. We believe that every person is precious, that people are more important than
things, and that the measure of every institution is whether it threatens or enhances the life and dignity of
the human person.
Call to Family, Community, and Participation.
The person is not only sacred but also social. How we organize our society -- in economics and politics, in
law and policy -- directly affects human dignity and the capacity of individuals to grow in community.
Marriage and the family are the central social institutions that must be supported and strengthened, not
undermined. We believe people have a right and a duty to participate in society, seeking together the
common good and well-being of all, especially the poor and vulnerable.
Rights and Responsibilities.
The Catholic tradition teaches that human dignity can be protected and a healthy community can be
achieved only if human rights are protected and responsibilities are met. Therefore, every person has a
fundamental right to life and a right to those things required for human decency. Corresponding to these
rights are duties and responsibilities--to one another, to our families, and to the larger society.
Option for the Poor and Vulnerable.
A basic moral test is how our most vulnerable members are faring. In a society marred by deepening
divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt 25:31-46) and
instructs us to put the needs of the poor and vulnerable first.
The Dignity of Work and the Rights of Workers.
The economy must serve people, not the other way around. Work is more than a way to make a living; it is a
form of continuing participation in God’s creation. If the dignity of work is to be protected, then the basic
rights of workers must be respected--the right to productive work, to decent and fair wages, to the
organization and joining of unions, to private property, and to economic initiative.
Solidarity.
We are one human family whatever our national, racial, ethnic, economic, and ideological differences. We
are our brothers and sisters’ keepers, wherever they may be. Loving our neighbour has global dimensions in
a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI
taught that if you want peace, work for justice. The Gospel calls us to be peacemakers. Our love for all our
sisters and brothers demands that we promote peace in a world surrounded by violence and conflict.
Care for God's Creation.
We show our respect for the Creator by our stewardship of creation. Care for the earth is not just an Earth
Day slogan, it is a requirement of our faith. We are called to protect people and the planet, living our faith in

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relationship with all of Gods creation. This environmental challenge has fundamental moral and ethical
dimensions that cannot be ignored.
This summary should only be a starting point for those interested in Catholic social teaching. A full
understanding can only be achieved by reading the papal, conciliar, and episcopal documents that make up
this rich tradition. For a copy of the complete text of Sharing Catholic Social Teaching: Challenges and
Directions (No. 5-281) and other social teaching documents, call 800-235-8722.

5l RELATIONSHIP WITH GOD.

Post-confirmation is a time for the newly confirmed to deepen their relationship with God. This can include
regular attendance at Mass, receiving the sacraments, and developing a personal relationship with Jesus.
Ways to deepen our relationship with God.
Over the years we have heard from many good people who want a closer relationship with God. But they’re
stymied by what they perceive as God’s silence. What they often mean, without knowing it, is that they
would like God to do something dramatic in their lives; something with a hint of Mt. Sinai that proves his
credentials.
But God typically doesn’t work that way. He’s not in the theatre business. God wants to be loved and even
in a sense “courted” – which means that we can’t be passive partners in the relationship. We need to pursue
God as we would the persons we love.
So, as we make our way through these last weeks of ordinary time before Lent, here a few steps – in no
particular order – that can help us draw closer to God.
First, start by listening to him.
Faith isn’t a 12-step action program. Nor is it an algebra problem that needs to be “solved.” It’s a love
affair. As with a spouse, the most important thing we can do is to be present and listen. This requires the
investment of time and focus. If a spirit of impatience or pretending to listen doesn’t work with your
spouse, why would it work with God?
Second, cultivate silence.
We can’t listen when our world is filled with noise and toys. C.S. Lewis often said that noise is the music of
hell. Our toys – those things we choose to distract us – keep us diverted from focusing on the main
questions of life: Why are we here? What does my life mean? Is there a God, and if so, who is he, and
what does he ask of me?
Third, seek humility.
Humility is to the spirit what material poverty is to the senses: the great purifier. Humility is the beginning
of sanity. We can’t really see – much less love – anyone or anything else when the self is in the way. When
we finally, really believe in our own sinfulness and unimportance, many other things become possible:
repentance; mercy, patience, forgiveness of others. These virtues are the foundation stones of that other
great Christian virtue: justice. No justice is ever possible in a spider’s web of mutual anger, recrimination
and hurt pride.

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Fourth, cultivate honesty.
Complete honesty is only possible for a humble person. The reason is simple. The most painful but
important honesty is telling the truth to ourselves about our own motives and our own actions. The reason
honesty is such a powerful magnet is because it’s so rare.
Modern life is too often built on the marketing of half-truths and lies about who we are and what we
deserve. Many of the lies are well-intentioned and not even very harmful — but they’re still lies. Scripture
praises the honest woman and man because they’re like clean air in a room full of smoke. Honesty allows
the mind to breathe and think clearly.
Fifth, seek to be holy.
Holy does not mean nice or even good, although truly holy people are always good and often – though not
always — nice. Holiness means “other than.” It’s what Scripture means when it tells us to be “in the
world, but not of the world.” And this doesn’t just miraculously happen. We need to choose and seek
holiness.
God’s ways are not our ways. Holiness is the habit of seeking to conform all of our thoughts and actions to
God’s ways. There’s no cookie-cutter model of holiness, just as piety can’t be reduced to one particular
kind of prayer or posture. What’s important is to love the world because God loves it and sent his Son to
redeem it, but not to be captured by its habits and values, which are not godly.
Sixth, pray.
Prayer is more than just that portion of the day when we advise God about what we need and what he
should do. Real prayer is much closer to listening, and it’s intimately tied to obedience. God certainly
wants to hear what we need and love and fear, because these things are part of our daily lives, and he loves
us. But if we’re doing the talking, we can’t listen. Note too, that we can’t really pray without humility.
Why? Because prayer requires us to lift up who we are and everything we experience and possess to
God. Pride is too heavy to lift.
Seventh, read.
Scripture is the living Word of God. When we read God’s Word, we encounter God himself. But there’s
more: J.R.R. Tolkien, C.S. Lewis, Georges Bernanos and so many others – these were deeply intelligent and
powerful writers whose work nourishes the Christian mind and soul, while also inspiring the imagination.
Reading also serves another, simpler purpose: It shuts out the noise that distracts us from fertile reflection.
We can’t read The Screwtape Letters and take network television seriously at the same time. And that’s a
very good thing.
By the way, if you do nothing else in 2014, read Tolkien’s wonderful short story, Leaf by Niggle. It will
take you less than an hour, but it will stay with you for a lifetime. And then read C.S. Lewis’ great religious
science-fiction trilogy – Out of the Silent Planet, Perelandra and That Hideous Strength. You’ll never look
at our world in quite the same way again.
Eighth, believe and act.
Nobody “earns” faith. It’s a free gift from God. But we do need to be willing and ready to receive it. We
can discipline ourselves to be prepared. If we sincerely seek truth; if we desire things greater than this life
has to offer; and if we leave our hearts open to the possibility of God — then one day we will believe, just as
when we choose to love someone more deeply, and turn our hearts sincerely to the task, then sooner or later
we usually will.
Feelings are fickle. They’re often misleading. They’re not the substance of our faith. We need to be
grateful for our emotions as God’s gifts, but we also need to judge them in the light of common
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sense. Falling in love is only the first taste of love. Real love is both more beautiful and more demanding
than the early days of a romance.
In like manner, a dramatic “road to Damascus” style conversion doesn’t happen to most people, and not
even St. Paul stayed on the road very long. Why? Because in revealing himself to Paul, Jesus immediately
gave him something to do. We know and more deeply love Jesus Christ by doing what he tells us to do.
In the real world, feelings that endure follow actions that have substance. The more sincere we are in our
discipleship, the closer we will come to Jesus Christ. This is why the Emmaus disciples only recognized
Jesus in “the breaking of the bread.” Only in acting in and on our faith, does our faith become fully real.
Ninth, nobody makes it to heaven alone.
We all need friendship and community. A friend of mine who’s been married more than 40 years likes to
say that the heart of a good marriage is friendship. Every successful marriage is finally about a deep and
particular kind of friendship that involves honesty, intimacy, fidelity, mutual sacrifice, hope and shared
beliefs.
Every successful marriage is also a form of community. Even Jesus needed these two things: friendship and
community. The Apostles were not simply Christ’s followers; they were also his brothers and friends,
people who knew and supported him in an intimate way. All of us as Christians need the same two things.
It doesn’t matter whether we’re a religious, layperson, deacon or priest, single or married. Friends are
vital. Community is vital. Our friends both express and shape who we are. Good friends sustain us. Bad
friends undermine us. And that’s why they’re so decisive to the success or failure of a Christian life.
Tenth and finally, nothing is more powerful than the sacraments of Penance and Eucharist in leading us to
the God we seek.
God makes himself available to us every week in the confessional, and every day in the sacrifice of the
Mass. It makes little sense to talk about the “silence of God” when our churches are made silent by our own
absence and indifference. We’re the ones with the cold hearts – not God.
He’s never outdone in his generosity. He waits for us in the quiet of the tabernacle. And he loves us and
wants to be loved wholeheartedly in return.
If we’re willing to give that love, these steps will lead us to him.

6: Religious vocation:
post-confirmation is also a time for discernment of religious vocation. The Catholic Church encourages
young people to consider a vocation to the priesthood, religious life, or lay ministry.
What is A Vocation?
A vocation, generally speaking, is simply a call from God to a certain state of life. Vocation in a religious
context is how God calls you to serve Him in the world. God calls you through Baptism and Confirmation to
serve Him in a specific way of life. You can follow God’s call as a single person, married person, ordained
priest or a vowed religious.
It is important to first determine which way of life God is calling you to. Why did God create you? What is
He calling you to do? What line of work will fulfill you and truly make you happy? Discerning a vocation is
a key step in everyone’s life. This process of determining God’s call for your life is known as discernment.

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The word “discernment” comes from the Latin “discernere” which means “to separate.” When one is
“discerning”, it means he/she is taking time apart in order to pray, think, reflect, and discover the unique
plan God has for her life.
How do I know what my vocation is?
The best way to discern your vocation is in prayer.
Prayer, simply put, is having a real conversation with God. Spend quiet time with God reflecting on His call
for your life. Don’t look for an earth-shattering message that says “This is what you are to do!” God
generally does not communicate like that.
Set aside time each day to speak with God about His plan for you. You can pray in your parish church or in
a private place. You may choose to read the Scriptures or write in a journal as an aid to this process. God
wants to speak to you, but you have to take time to listen for His quiet voice.
Don’t be afraid to ask. God will answer.
Another aspect of discernment is to talk to others who are living the life you feel called to. If you think you
are being called to married life, speak to a couple you respect about their vocation and how they live that
vocation every day. If you are being called to the single life, ask a single person about that state in life. The
same holds true if you think God may be calling you to the priesthood or vowed religious life.
Speaking to God and speaking to those who have been living a particular vocation are ways to understand
how God might be calling you.
“I'm concerned about how my family and friends will react if I tell them I'm interested in the priesthood.”
Often times when a person has a call to the priesthood other people recognize and support that call. Parents,
family and friends may surprise you and react positively. In some situations, however, they may be
disappointed or even angry. If someone responds in this way, be patient - with a bit of time they may come
to see the positive value of your calling. If people are upset, remember, accepting God's invitation is very
rewarding even if other people do not understand.
“I think God is calling me to the priesthood, but I am also attracted to married life.”
Great! That's exactly how a healthy priestly vocation manifests itself. An attraction to marriage and the
desire for a family is a normal, healthy part of every young man's life. A true calling to the priesthood
should always come in addition to a desire for family life, not instead of it.
It is a common misconception that men become priests because they don't want to get married or because
they don't like women. This is absolutely untrue! All good priests would also make good husbands and
fathers. And more importantly, all good priests have some level of desire for married life. If they didn't, then
the promise to live an unmarried, celibate life would be meaningless, because it would involve no sacrifice.
“How can I find out more about the priesthood without being obligated to join?”
Once you have discerned that God may be inviting you to be an ordained priest or vowed religious, speak to
a vocation director from either the diocesan vocation office or the Religious Community you may be
interested in. Contacting these individuals is all part of the discernment process.
You do not need to be absolutely certain of God's call before you speak with a vocation director. They are
aware of the struggles and questions you may be experiencing at this point in your discernment. They will
be patient and help you prayerfully consider what the next step may be for your life.

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After contacting the vocation director, the next step may be to spend time at a House of Formation, attend
a seminary or enter a religious community. These are more formal types of discernment and many people
will help you along the way to hear and follow God's call.

The priesthood is also a vocation, but one infinitely superior to all other vocations because it is supernatural.
God wants to shower humanity with abundant blessings and graces, and He has chosen the priest to be the
special instrument for this task. Without the priest and the sacraments, many souls will spiritually starve and
will find it hard to get to Heaven. This is why discerning true priestly vocations is of the utmost importance.

Catholic Laity
Catholic laity are the ordinary members of the Catholic Church who are neither clergy nor recipients of Holy
Orders or vowed to life in a religious order or congregation. Their mission, according to the Second Vatican
Council, is to "sanctify the world".
In conclusion, post-confirmation is an important period in the life of a Catholic where they continue to grow
in faith and deepen their relationship with God. It is a time for ongoing formation and discernment of
vocation, and for living as a witness to the faith.

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