—G—
Gender (identity) · [See -Sex-, in a few weeks].
Gender (in language) · has not developed entirely parallel to gender ideology in the West. As a result, concept of gender in culture do not always align with linguistic conventions. This can be cause for great concern and many write with sensitivity lest texts express some unintended bias.
Most Indo-European languages also give an ordered preference to gendered nouns. These typically put the masculine first. While some interpret this as a signal of superiority, it is more accurately a case of lowest-common-denominator. It is etymologically accurate for these norms to prevail in English, even if they do not represent what might be considered ‘politically correct’ or are not up-to-date with newer notions of gender.
Gender (of God) · is difficult to discuss with modern concepts of gender. It is easiest to say that God is beyond gender. There are times God is depicted in stereotypically male roles or functions; other times more stereotypically female. God is not male or female, man or woman; nor is God both.
As per the comments above regarding gendered language, and for a whole gamut of other reasons, it is common to refer to God using male pronouns (e.g. He/Him). Out of sensitivity for the aftermath of second-wave feminism, and to avoid other gender issues, some avoid pronouns. God could be declined (clumsily) as ‘Godself’; this is certainly the standard in many Western academic institutions.
Genesis · is the beginning. The construction of the text took place over many hundreds of years (c. 1500–600 BC), with a variety of influence including oral storytelling (e.g. Gen 2:4–25) and liturgical (e.g. 1:1–2:3) traditions. The Church supports a less creationist reading of the earlier chapters.
Genuflect · or the act of genuflection is “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… all who pass before the Most Blessed Sacrament genuflect, unless they are moving in procession” (GIRM 274).
It is appropriate to genuflect as you enter the pew. If the tabernacle is separated from the main sanctuary, the altar (deserving of a profound bow) becomes the centre of focus.
There is a tradition of a ‘double genuflection’ to honour to the Blessed Sacrament when it is in view. This is devotional, essentially extending a genuflect by lowering the other knee to kneel for a moment.
Gestures (in liturgy) · are somewhat unprescribed during a ‘normal’ Mass. The sign of the cross at the beginning and end of Mass along with the triple crossing at the gospel are the only two directed. The sign of peace is subject to local custom (ranging from a bow to embraces). There is nothing banning people from signing themselves during the Penitential Rite (not to be confused with a 3rd-rite absolution) or any other time of the Mass for that matter. There are also no directives against raising or holding hands during the Lord’s Prayer.
Glory · is praise or honour expressed. Most prayers and hymns contain a doxology — from the Greek doxa/δόξα which is often translated as ‘glory’ — a word that often features. Examples include “Glory be to [the Trinity] … as it was in the beginning, is now…” (the latter part of which is the doxology), and the formal doxology at the end of the anaphora “Through Him, and with Him, and in Him…”
This same root word is the basis of the term ‘orthodoxy’: Right praise or glory rightly ordered.
Gnosticism · is a class-based and heretical theory of salvation. Its primary underlying doctrine is that only the people who have the gnosis — the secret “knowledge” — attain salvation. While its origins are contested, it is considered one of the greatest prevailing false (heretical) theories of salvation.
Gnosticism is present today in astrology and secular paganism. Gnosticism can be within the Church too, especially when crediting exorcists with something akin to a secret knowledge or exclusive (rather than privileged) insight.
Confirmation is the sacrament most at risk of misinterpretation through a gnostic lens. To correct this, it is important to acknowledge that the anointing with chrism does not overshadow or make obsolete the cleansing of baptism. In a similar vein, it is also a not-so-subtle Gnostic idea to suggest that priestly ordination imposes some secret knowledge or privileged path to sanctity.
God · is not god, says Meister Eckhart. That is, as we seek to speak with authority on God or God’s nature, we have already got it wrong. God is much bigger than out concept of God. Humanity is made in God’s image (c.f. Gen 1:27), not God in ours/mine.
Typically, in the Judeo-Christian tradition, God is described in action rather than substance; this contrasts a more Hellenistic (Greek) sense of God as the one who commands some essence or power.
The Baltimore Catechism describes: “God is the Creator of heaven and earth, and of all things.” It is more correct to speak about what God does and things that God is not than to seek a definition. Yet St John boldly claims: “God is love” (1 Jn 4:8&16).
Good · is not bad. Theories of good and evil place good anywhere from the absence of evil (or visa versa) through a positive value to an ultimate excellence. Accordingly, something may exist on a spectrum of evil-good or have some essential quality of good.
Goodness · is this quality of being good or the expression of some good essence. It can be helpful to separate God from God’s goodness. While God is the source of all goodness, the goodness is not God.
Gospel · easily translates to “good news” (literally from the Greek euangélion/ εὐαγγέλιον). The term has applied to the proclamation of victory in battle or ascension to the throne of monarchs, usually bought by messenger and announced by the town crier. In the Chrisitan tradition, ‘the gospel’ is often also referred to as the kerygma which is summarised in John 3:16.
Gospel Account · is someone’s retelling of the good news. At the beginning of the New Testament, we have four gospel accounts: Matthew, Mark, Luke, and John (though the authorship is openly contested). They represent a niche genre of literature. It is not correct to say that any written text is “the gospel”. It contains the gospel and becomes the gospel when proclaimed. But for the most part, they are accounts of the good news.
There have been other similar accounts not found in our canonical scriptures. Most well-known of these is the ‘gospel of (St) Thomas’; these other accounts range from unendorsed ancient texts to recent fabrications.
Grace · is relationship. Grace is not a currency and can certainly not be exchanged for monies.
Gregorian Chant · is the usual or default form of music in the Mass. It is also known as ‘plainchant’ but can be denoted ‘Gregorian’ as opposed to other styles. The form is credited to Pope S. Gregory the Great (590–604) with some credibility, even with its earlier forms originate in ancient Greece. S. Gregory contributed to its categorisation and promotion.
This style and corpus have held an honoured place in all Catholic liturgy. Even with the Renaissance advances in music, all Mass settings were required to maintain the Gregorian melodies — often buried under dense harmonisation, but there nonetheless.
Gregorian chant is preferred for more than its historic standing. It also aligns well with the natural voice and expresses the lyrics innately. There are various ‘modes’ in which each chant is set. These are like the ‘happy’ and ‘sad’ of major and minor keys in contemporary music — corresponding to the Ionian and Aeolian modes of Gregorian classification.
There are Gregorian melodies for each Mass through the year, from the Introitus (also known as the ‘Entrance Antiphon’), through a Graduale (often replaced by a psalm recited responsibly), Alleluia/ Tractus (gospel acclamation), Offertorium (as with the introit), and Communio (also known as the ‘Communion Antiphon’). These can be sung in Latin (the default) or the vernacular. There are simple or more complex alternatives. While these are the default, they may be recited or replaced with other suitable hymns.
Guardian Angels · are spirits of the lowest angelic order assigned to each soul. The Fathers disagree if all or only the baptised are blessed with a personal heavenly messenger. While not an article of faith (not something Catholics must believe), there is much to support belief in them — and a prayer to match.
Guilt · is distinct from contrition. The former is the feeling while the latter is the combined recognition of wrongdoing with some act of repentance. A common lie of the evil one is to turn guilt into despair through shame. Without recourse to the cause, guilt itself is not evil; rather, it can be a gift and grace that directs the attentive conscience to repentance and righteousness.
Guilt (Catholic) · is a term for a sense of moral failure or anxiety for the same often resulting from deeply ingrained Catholic teaching on inaccurate Catholic indoctrination. At its core, it is Jansenistic. While guilt (as per the above) can be proper and healthy, ‘catholic guilt’ refers to the imbalanced or irrational shame or angst which many Catholics, ex-Catholics, and people with Catholic-adjacent moral codes can inherit.