http://ourcatechism.com/BroPorter Reading through the entire Catechism in a year, using this daily audio podcast. Tue, 08 Jun 2010 11:30:38 +0000 en hourly 1 http://wordpress.org/?v=abc http://ourcatechism.com/BroPorter/feed/podcast We will use this daily study of the Catechism so we won't be ignorant of WHAT WE BELIEVE as Catholics. We follow along while reading Paragraphs listed in the show notes online at http://OurCatechism.com and at the bottom of each episode the audio version. For many years, I would pick up the Catechism and just feel overwhelmed by the size of the book and maybe read couple of pages and quit. This past year I completed the book. Come journey with me and learn tenets of our Faith and encourage one another to persevere. Brother Porter no Brother Porter broporter@ourcatechism.com broporter@ourcatechism.com (Brother Porter) We will listen and read along in the book or at http://OurCatechism.com completing it in a year [daily audio podcast] Catholic, Catechism, Creed, audio, podcast, USCCB, Prayer, Christianity, Theology, Philosophy, audacity http://ourcatechism.com/BroPorter/wp-content/uploads/600x600.jpg http://ourcatechism.com/BroPorter/category/uncategorized http://ourcatechism.com/BroPorter/2010/05/oc-0512-apologies http://ourcatechism.com/BroPorter/2010/05/oc-0512-apologies#comments Wed, 12 May 2010 13:56:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2515 http://ourcatechism.com/BroPorter/2010/05/oc-0512-apologies/feed 0 http://ourcatechism.com/BroPorter/2010/03/oc-0325-episode-083-catechism-0612-0617 http://ourcatechism.com/BroPorter/2010/03/oc-0325-episode-083-catechism-0612-0617#comments Sat, 20 Mar 2010 01:40:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0325-episode-083-catechism-0612-0617 http://ourcatechism.com/BroPorter/2010/03/oc-0325-episode-083-catechism-0612-0617/feed 0 Catechism 0612-0617 - The agony at Gethsemani - 612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani, Catechism 0612-0617 The agony at Gethsemani 612 The cup of the New Covenant, which Jesus anticipated when he offered himself at the Last Supper, is afterwards accepted by him from his Father's hands in his agony in the garden at Gethsemani, [434] making himself “obedient unto death”. Jesus prays: “My Father, if it be possible, let this cup pass from me. . .” [435] Thus he expresses the horror that death represented for his human nature. Like ours, his human nature is destined for eternal life; but unlike ours, it is perfectly exempt from sin, the cause of death. [436] Above all, his human nature has been assumed by the divine person of the “Author of life”, the “Living One”. [437] By accepting in his human will that the Father's will be done, he accepts his death as redemptive, for “he himself bore our sins in his body on the tree.” [438] Christ's death is the unique and definitive sacrifice 613 Christ's death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through “the Lamb of God, who takes away the sin of the world”, [439] and the sacrifice of the New Covenant, which restores man to communion with God by reconciling him to God through the “blood of the covenant, which was poured out for many for the forgiveness of sins”. [440] 614 This sacrifice of Christ is unique; it completes and surpasses all other sacrifices. [441] First, it is a gift from God the Father himself, for the Father handed his Son over to sinners in order to reconcile us with himself. At the same time it is the offering of the Son of God made man, who in freedom and love offered his life to his Father through the Holy Spirit in reparation for our disobedience. [442] Jesus substitutes his obedience for our disobedience 615 “For as by one man's disobedience many were made sinners, so by one man's obedience many will be made righteous.” [443] By his obedience unto death, Jesus accomplished the substitution of the suffering Servant, who “makes himself an offering for sin”, when “he bore the sin of many”, and who “shall make many to be accounted righteous”, for “he shall bear their iniquities”. [444] Jesus atoned for our faults and made satisfaction for our sins to the Father. [445] Jesus consummates his sacrifice on the cross 616 It is love “to the end” [446] that confers on Christ's sacrifice its value as redemption and reparation, as atonement and satisfaction. He knew and loved us all when he offered his life. [447] Now “the love of Christ controls us, because we are convinced that one has died for all; therefore all have died.” [448] No man, not even the holiest, was ever able to take on himself the sins of all men and offer himself as a sacrifice for all. the existence in Christ of the divine person of the Son, who at once surpasses and embraces all human persons, and constitutes himself as the Head of all mankind, makes possible his redemptive sacrifice for all. 617 The Council of Trent emphasizes the unique character of Christ's sacrifice as “the source of eternal salvation” [449] and teaches that “his most holy Passion on the wood of the cross merited justification for us.” [450] and the Church venerates his cross as she sings: “Hail, O Cross, our only hope.” [451] Brother Porter no 4:17 http://ourcatechism.com/BroPorter/2010/03/oc-0324-episode-083-catechism-0606-0611 http://ourcatechism.com/BroPorter/2010/03/oc-0324-episode-083-catechism-0606-0611#comments Sat, 20 Mar 2010 01:35:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0324-episode-083-catechism-0606-0611 http://ourcatechism.com/BroPorter/2010/03/oc-0324-episode-083-catechism-0606-0611/feed 0 Catechism 0606-0611 - For our sake God made him to be sin” - 602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: “You were ransomed from the futile ways inherited from your fathers... Catechism 0606-0611 For our sake God made him to be sin” 602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: “You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake.” [402] Man's sins, following on original sin, are punishable by death. [403] By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God “made him to be sin who knew no sin, so that in him we might become the righteousness of God.” [404] 603 Jesus did not experience reprobation as if he himself had sinned. [405] But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: “My God, my God, why have you forsaken me?” [406] Having thus established him in solidarity with us sinners, God “did not spare his own Son but gave him up for us all”, so that we might be “reconciled to God by the death of his Son”. [407] God takes the initiative of universal redeeming love 604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: “In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins.” [408] God “shows his love for us in that while we were yet sinners Christ died for us.” [409] 605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: “So it is not the will of your Father who is in heaven that one of these little ones should perish.” [410] He affirms that he came “to give his life as a ransom for many”; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us. [411] The Church, following the apostles, teaches that Christ died for all men without exception: “There is not, never has been, and never will be a single human being for whom Christ did not suffer.” [412] III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS Christ's whole life is an offering to the Father 606 The Son of God, who came down “from heaven, not to do (his) own will, but the will of him who sent (him)”, [413] said on coming into the world, “Lo, I have come to do your will, O God.” “and by that will we have been sanctified through the offering of the body of Jesus Christ once for all.” [414] From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: “My food is to do the will of him who sent me, and to accomplish his work.” [415] The sacrifice of Jesus “for the sins of the whole world” [416] expresses his loving communion with the Father. “The Father loves me, because I lay down my life”, said the Lord, “(for) I do as the Father has commanded me, so that the world may know that I love the Father.” [417] 607 The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life, [418] for his redemptive passion was the very reason for his Incarnation. and so he asked, “and what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour.” [419] and again, “Shall I not drink the cup which the Father has given me?” [420] From the cross, just before “It is finished”, he said, “I thirst.” [421] “The Lamb who takes away the sin of the world” 608 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the “Lamb of God, who takes away the sin of the world”. [422] By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, Brother Porter no 7:20 http://ourcatechism.com/BroPorter/2010/03/oc-0323-episode-082-catechism-0606-0611 http://ourcatechism.com/BroPorter/2010/03/oc-0323-episode-082-catechism-0606-0611#comments Sat, 20 Mar 2010 01:20:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0323-episode-082-catechism-0606-0611 http://ourcatechism.com/BroPorter/2010/03/oc-0323-episode-082-catechism-0606-0611/feed 0 Catechism 0606-0611 - III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS - Christ's whole life is an offering to the Father - 606 The Son of God, who came down “from heaven, not to do (his) own will, but the will of him who sent (him)”, Catechism 0606-0611 III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS Christ's whole life is an offering to the Father 606 The Son of God, who came down “from heaven, not to do (his) own will, but the will of him who sent (him)”, [413] said on coming into the world, “Lo, I have come to do your will, O God.” “and by that will we have been sanctified through the offering of the body of Jesus Christ once for all.” [414] From the first moment of his Incarnation the Son embraces the Father's plan of divine salvation in his redemptive mission: “My food is to do the will of him who sent me, and to accomplish his work.” [415] The sacrifice of Jesus “for the sins of the whole world” [416] expresses his loving communion with the Father. “The Father loves me, because I lay down my life”, said the Lord, “(for) I do as the Father has commanded me, so that the world may know that I love the Father.” [417] 607 The desire to embrace his Father's plan of redeeming love inspired Jesus' whole life, [418] for his redemptive passion was the very reason for his Incarnation. and so he asked, “and what shall I say? 'Father, save me from this hour'? No, for this purpose I have come to this hour.” [419] and again, “Shall I not drink the cup which the Father has given me?” [420] From the cross, just before “It is finished”, he said, “I thirst.” [421] “The Lamb who takes away the sin of the world” 608 After agreeing to baptize him along with the sinners, John the Baptist looked at Jesus and pointed him out as the “Lamb of God, who takes away the sin of the world”. [422] By doing so, he reveals that Jesus is at the same time the suffering Servant who silently allows himself to be led to the slaughter and who bears the sin of the multitudes, and also the Paschal Lamb, the symbol of Israel's redemption at the first Passover. [423] Christ's whole life expresses his mission: “to serve, and to give his life as a ransom for many.” [424] Jesus freely embraced the Father's redeeming love 609 By embracing in his human heart the Father's love for men, Jesus “loved them to the end”, for “greater love has no man than this, that a man lay down his life for his friends.” [425] In suffering and death his humanity became the free and perfect instrument of his divine love which desires the salvation of men. [426] Indeed, out of love for his Father and for men, whom the Father wants to save, Jesus freely accepted his Passion and death: “No one takes [my life] from me, but I lay it down of my own accord.” [427] Hence the sovereign freedom of God's Son as he went out to his death. [428] At the Last Supper Jesus anticipated the free offering of his life 610 Jesus gave the supreme expression of his free offering of himself at the meal shared with the twelve Apostles “on the night he was betrayed”. [429] On the eve of his Passion, while still free, Jesus transformed this Last Supper with the apostles into the memorial of his voluntary offering to the Father for the salvation of men: “This is my body which is given for you.” “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” [430] 611 The Eucharist that Christ institutes at that moment will be the memorial of his sacrifice. [431] Jesus includes the apostles in his own offering and bids them perpetuate it. [432] By doing so, the Lord institutes his apostles as priests of the New Covenant: “For their sakes I sanctify myself, so that they also may be sanctified in truth.” [433] Brother Porter no 4:34 http://ourcatechism.com/BroPorter/2010/03/oc-0322-episode-081-catechism-0599-0605 http://ourcatechism.com/BroPorter/2010/03/oc-0322-episode-081-catechism-0599-0605#comments Sat, 20 Mar 2010 01:15:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0322-episode-081-catechism-0599-0605 http://ourcatechism.com/BroPorter/2010/03/oc-0322-episode-081-catechism-0599-0605/feed 0 Catechism 0599-0605 - II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION - “Jesus handed over according to the definite plan of God” - 599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, Catechism 0599-0605 II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION “Jesus handed over according to the definite plan of God” 599 Jesus' violent death was not the result of chance in an unfortunate coincidence of circumstances, but is part of the mystery of God's plan, as St. Peter explains to the Jews of Jerusalem in his first sermon on Pentecost: “This Jesus (was) delivered up according to the definite plan and foreknowledge of God.” [393] This Biblical language does not mean that those who handed him over were merely passive players in a scenario written in advance by God. [394] 600 To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of “predestination”, he includes in it each person's free response to his grace: “In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place.” [395] For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness. [396] “He died for our sins in accordance with the Scriptures” 601 The Scriptures had foretold this divine plan of salvation through the putting to death of “the righteous one, my Servant” as a mystery of universal redemption, that is, as the ransom that would free men from the slavery of sin. [397] Citing a confession of faith that he himself had “received”, St. Paul professes that “Christ died for our sins in accordance with the scriptures.” [398] In particular Jesus' redemptive death fulfils Isaiah's prophecy of the suffering Servant. [399] Indeed Jesus himself explained the meaning of his life and death in the light of God's suffering Servant. [400] After his Resurrection he gave this interpretation of the Scriptures to the disciples at Emmaus, and then to the apostles. [401] “For our sake God made him to be sin” 602 Consequently, St. Peter can formulate the apostolic faith in the divine plan of salvation in this way: “You were ransomed from the futile ways inherited from your fathers... with the precious blood of Christ, like that of a lamb without blemish or spot. He was destined before the foundation of the world but was made manifest at the end of the times for your sake.” [402] Man's sins, following on original sin, are punishable by death. [403] By sending his own Son in the form of a slave, in the form of a fallen humanity, on account of sin, God “made him to be sin who knew no sin, so that in him we might become the righteousness of God.” [404] 603 Jesus did not experience reprobation as if he himself had sinned. [405] But in the redeeming love that always united him to the Father, he assumed us in the state of our waywardness of sin, to the point that he could say in our name from the cross: “My God, my God, why have you forsaken me?” [406] Having thus established him in solidarity with us sinners, God “did not spare his own Son but gave him up for us all”, so that we might be “reconciled to God by the death of his Son”. [407] God takes the initiative of universal redeeming love 604 By giving up his own Son for our sins, God manifests that his plan for us is one of benevolent love, prior to any merit on our part: “In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins.” [408] God “shows his love for us in that while we were yet sinners Christ died for us.” [409] 605 At the end of the parable of the lost sheep Jesus recalled that God's love excludes no one: “So it is not the will of your Father who is in heaven that one of these little ones should perish.” [410] He affirms that he came “to give his life as a ransom for many”; this last term is not restrictive, but contrasts the whole of humanity with the unique person of the redeemer who hands himself over to save us. [411] The Church, Brother Porter no 5:21 http://ourcatechism.com/BroPorter/2010/03/oc-0321-episode-080-catechism-0595-0598 http://ourcatechism.com/BroPorter/2010/03/oc-0321-episode-080-catechism-0595-0598#comments Sat, 20 Mar 2010 01:00:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0321-episode-080-catechism-0595-0598 http://ourcatechism.com/BroPorter/2010/03/oc-0321-episode-080-catechism-0595-0598/feed 0 Catechism 0595-0598 - Paragraph 2. JESUS DIED CRUCIFIED - I. THE TRIAL OF JESUS - Divisions among the Jewish authorities concerning Jesus - 595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph ... Catechism 0595-0598 Paragraph 2. JESUS DIED CRUCIFIED I. THE TRIAL OF JESUS Divisions among the Jewish authorities concerning Jesus 595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, “many.. . believed in him”, though very imperfectly. [378] This is not surprising, if one recalls that on the day after Pentecost “a great many of the priests were obedient to the faith” and “some believers. . . belonged to the party of the Pharisees”, to the point that St. James could tell St. Paul, “How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law.” [379] 596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus. [380] The Pharisees threatened to excommunicate his followers. [381] To those who feared that “everyone will believe in him, and the Romans will come and destroy both our holy place and our nation”, the high priest Caiaphas replied by prophesying: “It is expedient for you that one man should die for the people, and that the whole nation should not perish.” [382] The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition. [383] The chief priests also threatened Pilate politically so that he would condemn Jesus to death. [384] Jews are not collectively responsible for Jesus' death 597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. the personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost. [385] Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept “the ignorance” of the Jews of Jerusalem and even of their leaders. [386] Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: “His blood be on us and on our children!”, a formula for ratifying a judicial sentence. [387] As the Church declared at the Second Vatican Council: . . . Neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture. [388] All sinners were the authors of Christ's Passion 598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that “sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured.” [389] Taking into account the fact that our sins affect Christ himself, [390] The Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone: We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. and it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, “None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.” We, however, profess to know him. Brother Porter no 5:19 http://ourcatechism.com/BroPorter/2010/03/oc-0320-episode-079-catechism-0587-0594 http://ourcatechism.com/BroPorter/2010/03/oc-0320-episode-079-catechism-0587-0594#comments Fri, 19 Mar 2010 02:14:35 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2496 http://ourcatechism.com/BroPorter/2010/03/oc-0320-episode-079-catechism-0587-0594/feed 0 Catechism 0587-0594 III. JESUS AND ISRAEL'S FAITH IN THE ONE GOD AND SAVIOUR 587 If the Law and the Jerusalem Temple could be occasions of opposition to Jesus by Israel's religious authorities, his role in the redemption of sins, Catechism 0587-0594 III. JESUS AND ISRAEL'S FAITH IN THE ONE GOD AND SAVIOUR 587 If the Law and the Jerusalem Temple could be occasions of opposition to Jesus by Israel's religious authorities, his role in the redemption of sins, the divine work par excellence, was the true stumbling-block for them. [363] 588 Jesus scandalized the Pharisees by eating with tax collectors and sinners as familiarly as with themselves. [364] Against those among them “who trusted in themselves that they were righteous and despised others”, Jesus affirmed: “I have not come to call the righteous, but sinners to repentance.” [365] He went further by proclaiming before the Pharisees that, since sin is universal, those who pretend not to need salvation are blind to themselves. [366] 589 Jesus gave scandal above all when he identified his merciful conduct toward sinners with God's own attitude toward them. [367] He went so far as to hint that by sharing the table of sinners he was admitting them to the messianic banquet. [368] But it was most especially by forgiving sins that Jesus placed the religious authorities of Israel on the horns of a dilemma. Were they not entitled to demand in consternation, “Who can forgive sins but God alone?” [369] By forgiving sins Jesus either is blaspheming as a man who made himself God's equal, or is speaking the truth and his person really does make present and reveal God's name. [370] 590 Only the divine identity of Jesus' person can justify so absolute a claim as “He who is not with me is against me”; and his saying that there was in him “something greater than Jonah,. . . greater than Solomon”, something “greater than the Temple”; his reminder that David had called the Messiah his Lord, [371] and his affirmations, “Before Abraham was, I AM”, and even “I and the Father are one.” [372] 591 Jesus asked the religious authorities of Jerusalem to believe in him because of the Father's works which he accomplished. [373] But such an act of faith must go through a mysterious death to self, for a new “birth from above” under the influence of divine grace. [374] Such a demand for conversion in the face of so surprising a fulfilment of the promises [375] allows one to understand the Sanhedrin's tragic misunderstanding of Jesus: they judged that he deserved the death sentence as a blasphemer. [376] The members of the Sanhedrin were thus acting at the same time out of “ignorance” and the “hardness” of their “unbelief”. [377] IN BRIEF 592 Jesus did not abolish the Law of Sinai, but rather fulfilled it (cf Mt 5:17-19) with such perfection (cf Jn 8:46) that he revealed its ultimate meaning (cf Mt 5:33) and redeemed the transgressions against it (cf Heb 9:15). 593 Jesus venerated the Temple by going up to it for the Jewish feasts of pilgrimage, and with a jealous love he loved this dwelling of God among men. the Temple prefigures his own mystery. When he announces its destruction, it is as a manifestation of his own execution and of the entry into a new age in the history of salvation, when his Body would be the definitive Temple. 594 Jesus performed acts, such as pardoning sins, that manifested him to be the Saviour God himself (cf Jn 5:16-18). Certain Jews, who did not recognize God made man (cf Jn 1:14), saw in him only a man who made himself God ( Jn 10:33), and judged him as a blasphemer. 317 Cf. Mk 3:6; 14:1. 318 Cf. Mt 12:24; Mk 2:7, 14-17; 3:1-6; 7:14-23. 319 Cf. Mk 3:22; Jn 8:48; 10:20. 320 Cf. Mk 2:7; Jn 5:18; 7:12, 52; 8:59; 10:31, 33. 321 Lk 2:34. 322 Cf. Jn 1:19; 2:18; 5:10; 7:13; 9:22; 18:12; 19:38; 20:19. 323 Jn 7:48-49. 324 Cf Lk 13:31. 325 Cf. Lk 7:36; 14:1. 326 Cf. Mt 22:23-34; Lk 20:39. 327 Cf. Mt 6:18. 328 Cf. Mk 12:28-34. 329 Mt 5:17-19. 330 Mt 5:19. 331 Cf. Jn 8:46. 332 Cf. Jn 7:19; Acts 13:38-41; 15:10. 333 Jas 2:10; cf. Gal 3:10; 5:3. 334 Cf. Rom 10:2. 335 Cf. Mt 15:31; Lk 11:39-54. 336 Cf Is 53:11; Heb 9:15. 337 Cf. Gal 4:4. 338 Jer 31:33; Is 42:3, 6. Brother Porter no 4:59 http://ourcatechism.com/BroPorter/2010/03/oc-0319-episode-078-catechism-0583-0586 http://ourcatechism.com/BroPorter/2010/03/oc-0319-episode-078-catechism-0583-0586#comments Fri, 19 Mar 2010 02:00:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0319-episode-078-catechism-0583-0586 http://ourcatechism.com/BroPorter/2010/03/oc-0319-episode-078-catechism-0583-0586/feed 0 Catechism 0583-0586 - II. JESUS AND THE TEMPLE - 583 Like the prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth. Catechism 0583-0586 II. JESUS AND THE TEMPLE 583 Like the prophets before him Jesus expressed the deepest respect for the Temple in Jerusalem. It was in the Temple that Joseph and Mary presented him forty days after his birth. [349] At the age of twelve he decided to remain in the Temple to remind his parents that he must be about his Father's business. [350] He went there each year during his hidden life at least for Passover. [351] His public ministry itself was patterned by his pilgrimages to Jerusalem for the great Jewish feasts. [352] 584 Jesus went up to the Temple as the privileged place of encounter with God. For him, the Temple was the dwelling of his Father, a house of prayer, and he was angered that its outer court had become a place of commerce. [353] He drove merchants out of it because of jealous love for his Father: “You shall not make my Father's house a house of trade. His disciples remembered that it was written, 'Zeal for your house will consume me.'“ [354] After his Resurrection his apostles retained their reverence for the Temple. [355] 585 On the threshold of his Passion Jesus announced the coming destruction of this splendid building, of which there would not remain “one stone upon another”. [356] By doing so, he announced a sign of the last days, which were to begin with his own Passover. [357] But this prophecy would be distorted in its telling by false witnesses during his interrogation at the high priest's house, and would be thrown back at him as an insult when he was nailed to the cross. [358] 586 Far from having been hostile to the Temple, where he gave the essential part of his teaching, Jesus was willing to pay the Temple-tax, associating with him Peter, whom he had just made the foundation of his future Church. [359] He even identified himself with the Temple by presenting himself as God's definitive dwelling-place among men. [360] Therefore his being put to bodily death [361] presaged the destruction of the Temple, which would manifest the dawning of a new age in the history of salvation: “The hour is coming when neither on this mountain nor in Jerusalem will you worship the Father.” [362] Brother Porter no 2:56 http://ourcatechism.com/BroPorter/2010/03/oc-0318-episode-077-catechism-0577-0582 http://ourcatechism.com/BroPorter/2010/03/oc-0318-episode-077-catechism-0577-0582#comments Wed, 17 Mar 2010 19:56:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2492 http://ourcatechism.com/BroPorter/2010/03/oc-0318-episode-077-catechism-0577-0582/feed 0 Catechism 0577-0582 - I. JESUS AND THE LAW - 577 At the beginning of the Sermon on the Mount Jesus issued a solemn warning in which he presented God's law, given on Sinai during the first covenant, in light of the grace of the New Covenant: - Do not th... Catechism 0577-0582 I. JESUS AND THE LAW 577 At the beginning of the Sermon on the Mount Jesus issued a solemn warning in which he presented God's law, given on Sinai during the first covenant, in light of the grace of the New Covenant: Do not think that I have come to abolish the law or the prophets: I have come not to abolish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law, until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven. [329] 578 Jesus, Israel's Messiah and therefore the greatest in the kingdom of heaven, was to fulfill the Law by keeping it in its all embracing detail - according to his own words, down to “the least of these commandments”. [330] He is in fact the only one who could keep it perfectly. [331] On their own admission the Jews were never able to observe the Law in its entirety without violating the least of its precepts. [332] This is why every year on the Day of Atonement the children of Israel ask God's forgiveness for their transgressions of the Law. the Law indeed makes up one inseparable whole, and St. James recalls, “Whoever keeps the whole law but fails in one point has become guilty of all of it.” [333] 579 This principle of integral observance of the Law not only in letter but in spirit was dear to the Pharisees. By giving Israel this principle they had led many Jews of Jesus' time to an extreme religious zeal. [334] This zeal, were it not to lapse into “hypocritical” casuistry, [335] could only prepare the People for the unprecedented intervention of God through the perfect fulfillment of the Law by the only Righteous One in place of all sinners. [336] 580 The perfect fulfillment of the Law could be the work of none but the divine legislator, born subject to the Law in the person of the Son. [337] In Jesus, the Law no longer appears engraved on tables of stone but “upon the heart” of the Servant who becomes “a covenant to the people”, because he will “faithfully bring forth justice”. [338] Jesus fulfils the Law to the point of taking upon himself “the curse of the Law” incurred by those who do not “abide by the things written in the book of the Law, and do them”, for his death took place to redeem them “from the transgressions under the first covenant”. [339] 581 The Jewish people and their spiritual leaders viewed Jesus as a rabbi. [340] He often argued within the framework of rabbinical interpretation of the Law. [341] Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people “as one who had authority, and not as their scribes”. [342] In Jesus, the same Word of God that had resounded on Mount Sinai to give the written Law to Moses, made itself heard anew on the Mount of the Beatitudes. [343] Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: “You have heard that it was said to the men of old. . . But I say to you. . .” [344] With this same divine authority, he disavowed certain human traditions of the Pharisees that were “making void the word of God”. [345] 582 Going even further, Jesus perfects the dietary law, so important in Jewish daily life, by revealing its pedagogical meaning through a divine interpretation: “Whatever goes into a man from outside cannot defile him. . . (Thus he declared all foods clean.). . . What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts. . .” [346] In presenting with divine authority the definitive interpretation of the Law, Jesus found himself confronted by certain teachers of the Law who did not accept his interpretation of the Law, Brother Porter no 5:28 http://ourcatechism.com/BroPorter/2010/03/oc-0316-episode-075-catechism-0561-0570 http://ourcatechism.com/BroPorter/2010/03/oc-0316-episode-075-catechism-0561-0570#comments Sun, 14 Mar 2010 13:15:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2486 http://ourcatechism.com/BroPorter/2010/03/oc-0316-episode-075-catechism-0561-0570/feed 0 Catechism 0561-0570 - IN BRIEF - 561 “The whole of Christ's life was a continual teaching: his silences, his miracles, his gestures, his prayer, his love for people, his special affection for the little and the poor, Catechism 0561-0570 IN BRIEF 561 “The whole of Christ's life was a continual teaching: his silences, his miracles, his gestures, his prayer, his love for people, his special affection for the little and the poor, his acceptance of the total sacrifice on the Cross for the redemption of the world, and his Resurrection are the actualization of his word and the fulfilment of Revelation” John Paul II, CT 9). 562 Christ's disciples are to conform themselves to him until he is formed in them (cf Gal 4:19). “For this reason we, who have been made like to him, who have died with him and risen with him, are taken up into the mysteries of his life, until we reign together with him” (LG 7 # 4). 563 No one, whether shepherd or wise man, can approach God here below except by kneeling before the manger at Bethlehem and adoring him hidden in the weakness of a new-born child. 564 By his obedience to Mary and Joseph, as well as by his humble work during the long years in Nazareth, Jesus gives us the example of holiness in the daily life of family and work. 565 From the beginning of his public life, at his baptism, Jesus is the “Servant”, wholly consecrated to the redemptive work that he will accomplish by the “baptism” of his Passion. 566 The temptation in the desert shows Jesus, the humble Messiah, who triumphs over Satan by his total adherence to the plan of salvation willed by the Father. 567 The kingdom of heaven was inaugurated on earth by Christ. “This kingdom shone out before men in the word, in the works and in the presence of Christ” (LG 5). the Church is the seed and beginning of this kingdom. Its keys are entrusted to Peter. 568 Christ's Transfiguration aims at strengthening the apostles' faith in anticipation of his Passion: the ascent on to the “high mountain” prepares for the ascent to Calvary. Christ, Head of the Church, manifests what his Body contains and radiates in the sacraments: “the hope of glory” ( Col 1:27; cf.: St. Leo the Great, Sermo 51, 3: PL 54, 310C). 569 Jesus went up to Jerusalem voluntarily, knowing well that there he would die a violent death because of the opposition of sinners (cf Heb 12:3). 570 Jesus' entry into Jerusalem manifests the coming of the kingdom that the Messiah-King, welcomed into his city by children and the humble of heart, is going to accomplish by the Passover of his Death and Resurrection.171 172 Cf. Jn 20:30. 173 Jn 20:31. 174 Cf. Mk 1:1; Jn 21:24. 175 Cf Lk 2:7; Mt 27: 48; Jn 20:7. 176 Col 2:9. 177 Jn 14:9; Lk 9:35; cf. Mt 17:5; Mk 9:7, “my beloved Son”. 178 Jn 4:9[ETML:C/]. 179 Cf. Eph 1:7; Col 1:13-14; 2 Pt 1:18-19. 180 Cf. 2 Cor 8:9. 181 Cf. Lk 2:51. 182 Cf. Jn 15:3. 183 Mt 8:17; cf. Is 53:4. 184 Cf. Rom 4:25. 185 St. Irenaeus, Adv. haeres. 3, 18, 1: PG 7/1, 932. 186 St. Irenaeus, Adv. haeres. 3, 18, 7: PG 7/1, 937; cf. 2, 22, 4. 187 John Paul II, RH II. 188 I Cor 15:3; Rom 4:25. 189 I Jn 2:1 Heb 7:25. 190 Heb 9:24. 191 GS 38; cf. Rom 1 5:5; Phil 2:5. 192 Cf. Jn 13:15; Lk 11:1; Mt 5:11-12. 193 GS 22 # 2. 194 St. John Eudes: LH, week 33, Friday, OR. 195 Heb 9:15. 196 Cf. Acts 13:24; Mt 3:3[ETML:C/]. 197 Lk 1:76; cf. 7:26; Mt 11:13. 198 Jn 1 29; cf. Acts 1:22; Lk 1:41; 16:16; Jn 3:29. 199 Lk 1:17; cf. Mk 6:17-29. 200 Cf Rev 22:17. 201 Jn 3:30. 202 Cf. Lk 2:61. 203 Cf. Lk 2:8-20. 204 Kontakion of Romanos the Melodist. 205 Cf. Mt 18:3-4. 206 Jn 3 7; 1:13; 1:12; cf. Mt 23:12. 207 Cf. Gal 4:19. 208 LH, 1 January, Antiphon I of Evening Prayer. 209 Cf. Lk 2:21. 210 Cf. Gal 4:4. 211 Cf. Col 2:11-13. 212 Mt 2:1; cf. LH, Epiphany, Evening Prayer II, Antiphon at the Canticle    of Mary. 213 Cf Mt 2:2; Num 24:17-19; Rev 22:16. 214 Cf Jn 4 22; Mt 2:4-6. 215 St. Leo the Great, Sermo 3 in epiphania Domini 1-3, 5: PL 54, 242; LH,    Epiphany, OR; Roman Missal, Easter Vigil 26, Prayer after the third    reading. 216 Cf. Lk 2:22-39; EX 13:2, 12-13. 217 Cf. Mt 2:13-18. 218 Jn 1:11. 219 Cf. Jn 15:20. 220 Cf. Brother Porter no 3:13 http://ourcatechism.com/BroPorter/2010/03/oc-0317-episode-076-catechism-0571-0576 http://ourcatechism.com/BroPorter/2010/03/oc-0317-episode-076-catechism-0571-0576#comments Sun, 14 Mar 2010 13:15:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0317-episode-076-catechism-0571-0576 http://ourcatechism.com/BroPorter/2010/03/oc-0317-episode-076-catechism-0571-0576/feed 0 Catechism 0571-0576 - Article 4 - “JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED AND WAS BURIED” - 571 The Paschal mystery of Christ's cross and Resurrection stands at the centre of the Good News that the apostles, Catechism 0571-0576 Article 4 “JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED AND WAS BURIED” 571 The Paschal mystery of Christ's cross and Resurrection stands at the centre of the Good News that the apostles, and the Church following them, are to proclaim to the world. God's saving plan was accomplished “once for all” [313] by the redemptive death of his Son Jesus Christ. 572 The Church remains faithful to the interpretation of “all the Scriptures” that Jesus gave both before and after his Passover: “Was it not necessary that the Christ should suffer these things and enter into his glory?” [314] Jesus' sufferings took their historical, concrete form from the fact that he was “rejected by the elders and the chief priests and the scribes”, who handed “him to the Gentiles to be mocked and scourged and crucified”. [315] 573 Faith can therefore try to examine the circumstances of Jesus' death, faithfully handed on by the Gospels [316] and illuminated by other historical sources, the better to understand the meaning of the Redemption. 313 Heb 9:26. 314 Lk 24:26-27, 44-45. 315 Mk 8:31; Mt 20:19. 316 Cf. DV 19. Paragraph 1. JESUS AND ISRAEL 574 From the beginning of Jesus' public ministry, certain Pharisees and partisans of Herod together with priests and scribes agreed together to destroy him. [317] Because of certain acts of his expelling demons, forgiving sins, healing on the sabbath day, his novel interpretation of the precepts of the Law regarding purity, and his familiarity with tax collectors and public sinners [318]--some ill-intentioned persons suspected Jesus of demonic possession. [319] He is accused of blasphemy and false prophecy, religious crimes which the Law punished with death by stoning. [320] 575 Many of Jesus' deeds and words constituted a “sign of contradiction”, [321] but more so for the religious authorities in Jerusalem, whom the Gospel according to John often calls simply “the Jews”, [322] than for the ordinary People of God. [323] To be sure, Christ's relations with the Pharisees were not exclusively polemical. Some Pharisees warn him of the danger he was courting; [324] Jesus praises some of them, like the scribe of Mark 12:34, and dines several times at their homes. [325] Jesus endorses some of the teachings imparted by this religious elite of God's people: the resurrection of the dead, [326] certain forms of piety (almsgiving, fasting and prayer), [327] The custom of addressing God as Father, and the centrality of the commandment to love God and neighbour. [328] 576 In the eyes of many in Israel, Jesus seems to be acting against essential institutions of the Chosen People: - submission to the whole of the Law in its written commandments and, for the Pharisees, in the interpretation of oral tradition; - the centrality of the Temple at Jerusalem as the holy place where God's presence dwells in a special way; - faith in the one God whose glory no man can share. Brother Porter no 3:45 http://ourcatechism.com/BroPorter/2010/03/oc-0315-episode-074-catechism-0557-0560 http://ourcatechism.com/BroPorter/2010/03/oc-0315-episode-074-catechism-0557-0560#comments Sun, 14 Mar 2010 13:00:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0315-episode-074-catechism-0557-0560 http://ourcatechism.com/BroPorter/2010/03/oc-0315-episode-074-catechism-0557-0560/feed 0 Catechism 0557-0560 - Jesus' ascent to Jerusalem - 557 “When the days drew near for him to be taken up [Jesus] set his face to go to Jerusalem.” [304] By this decision he indicated that he was going up to Jerusalem prepared to die there. Catechism 0557-0560 Jesus' ascent to Jerusalem 557 “When the days drew near for him to be taken up [Jesus] set his face to go to Jerusalem.” [304] By this decision he indicated that he was going up to Jerusalem prepared to die there. Three times he had announced his Passion and Resurrection; now, heading toward Jerusalem, Jesus says: “It cannot be that a prophet should perish away from Jerusalem.” [305] 558 Jesus recalls the martyrdom of the prophets who had been put to death in Jerusalem. Nevertheless he persists in calling Jerusalem to gather around him: “How often would I have gathered your children together as a hen gathers her brood under her wings, and you would not!” [306] When Jerusalem comes into view he weeps over her and expresses once again his heart's desire: “Would that even today you knew the things that make for peace! But now they are hid from your eyes.” [307] Jesus' messianic entrance into Jerusalem 559 How will Jerusalem welcome her Messiah? Although Jesus had always refused popular attempts to make him king, he chooses the time and prepares the details for his messianic entry into the city of “his father David”. [308] Acclaimed as son of David, as the one who brings salvation (Hosanna means “Save!” or “Give salvation!”), the “King of glory” enters his City “riding on an ass”. [309] Jesus conquers the Daughter of Zion, a figure of his Church, neither by ruse nor by violence, but by the humility that bears witness to the truth. [310] and so the subjects of his kingdom on that day are children and God's poor, who acclaim him as had the angels when they announced him to the shepherds. [311] Their acclamation, “Blessed be he who comes in the name of the Lord”, [312] is taken up by the Church in the Sanctus of the Eucharistic liturgy that introduces the memorial of the Lord's Passover. 560 Jesus' entry into Jerusalem manifested the coming of the kingdom that the King-Messiah was going to accomplish by the Passover of his Death and Resurrection. It is with the celebration of that entry on Palm Sunday that the Church's liturgy solemnly opens Holy Week. Brother Porter no 2:46 http://ourcatechism.com/BroPorter/2010/03/oc-0314-episode-073-catechism-0554-0556 http://ourcatechism.com/BroPorter/2010/03/oc-0314-episode-073-catechism-0554-0556#comments Sun, 14 Mar 2010 00:29:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0314-episode-073-catechism-0554-0556 http://ourcatechism.com/BroPorter/2010/03/oc-0314-episode-073-catechism-0554-0556/feed 0 Catechism 0554-0556 - A foretaste of the kingdom: the Transfiguration - 554 From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master “began to show his disciples that he must go to Jerusalem and suffer many things. . . Catechism 0554-0556 A foretaste of the kingdom: the Transfiguration 554 From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master “began to show his disciples that he must go to Jerusalem and suffer many things. . . and be killed, and on the third day be raised.” [290] Peter scorns this prediction, nor do the others understand it any better than he. [291] In this context the mysterious episode of Jesus' Transfiguration takes place on a high mountain, [292] before three witnesses chosen by himself: Peter, James and John. Jesus' face and clothes become dazzling with light, and Moses and Elijah appear, speaking “of his departure, which he was to accomplish at Jerusalem”. [293] A cloud covers him and a voice from heaven says: “This is my Son, my Chosen; listen to him!” [294] 555 For a moment Jesus discloses his divine glory, confirming Peter's confession. He also reveals that he will have to go by the way of the cross at Jerusalem in order to “enter into his glory”. [295] Moses and Elijah had seen God's glory on the Mountain; the Law and the Prophets had announced the Messiah's sufferings. [296] Christ's Passion is the will of the Father: the Son acts as God's servant; [297] The cloud indicates the presence of the Holy Spirit. “The whole Trinity appeared: the Father in the voice; the Son in the man; the Spirit in the shining cloud.” [298] You were transfigured on the mountain, and your disciples, as much as they were capable of it, beheld your glory, O Christ our God, so that when they should see you crucified they would understand that your Passion was voluntary, and proclaim to the world that you truly are the splendour of the Father. [299] 556 On the threshold of the public life: the baptism; on the threshold of the Passover: the Transfiguration. Jesus' baptism proclaimed “the mystery of the first regeneration”, namely, our Baptism; the Transfiguration “is the sacrament of the second regeneration”: our own Resurrection. [300] From now on we share in the Lord's Resurrection through the Spirit who acts in the sacraments of the Body of Christ. the Transfiguration gives us a foretaste of Christ's glorious coming, when he “will change our lowly body to be like his glorious body.” [301] But it also recalls that “it is through many persecutions that we must enter the kingdom of God”: [302] Peter did not yet understand this when he wanted to remain with Christ on the mountain. It has been reserved for you, Peter, but for after death. For now, Jesus says: “Go down to toil on earth, to serve on earth, to be scorned and crucified on earth. Life goes down to be killed; Bread goes down to suffer hunger; the Way goes down to be exhausted on his journey; the Spring goes down to suffer thirst; and you refuse to suffer?” [303] Brother Porter no 3:33 http://ourcatechism.com/BroPorter/2010/03/oc-0313-episode-072-catechism-0547-0553 http://ourcatechism.com/BroPorter/2010/03/oc-0313-episode-072-catechism-0547-0553#comments Sun, 14 Mar 2010 00:19:32 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0313-episode-072-catechism-0547-0553 http://ourcatechism.com/BroPorter/2010/03/oc-0313-episode-072-catechism-0547-0553/feed 0 Catechism 0547-0553 - The signs of the kingdom of God - 547 Jesus accompanies his words with many “mighty works and wonders and signs”, which manifest that the kingdom is present in him and attest that he was the promised Messiah. Catechism 0547-0553 The signs of the kingdom of God 547 Jesus accompanies his words with many “mighty works and wonders and signs”, which manifest that the kingdom is present in him and attest that he was the promised Messiah. [268] 548 The signs worked by Jesus attest that the Father has sent him. They invite belief in him. [269] To those who turn to him in faith, he grants what they ask. [270] So miracles strengthen faith in the One who does his Father's works; they bear witness that he is the Son of God. [271] But his miracles can also be occasions for “offense”; [272] they are not intended to satisfy people's curiosity or desire for magic Despite his evident miracles some people reject Jesus; he is even accused of acting by the power of demons. [273] 549 By freeing some individuals from the earthly evils of hunger, injustice, illness and death, [274] Jesus performed messianic signs. Nevertheless he did not come to abolish all evils here below, [275] but to free men from the gravest slavery, sin, which thwarts them in their vocation as God's sons and causes all forms of human bondage. [276] 550 The coming of God's kingdom means the defeat of Satan's: “If it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you.” [277] Jesus' exorcisms free some individuals from the domination of demons. They anticipate Jesus' great victory over “the ruler of this world”. [278] The kingdom of God will be definitively established through Christ's cross: “God reigned from the wood.” [279] “The keys of the kingdom” 551 From the beginning of his public life Jesus chose certain men, twelve in number, to be with him and to participate in his mission. [280] He gives the Twelve a share in his authority and 'sent them out to preach the kingdom of God and to heal.” [281] They remain associated for ever with Christ's kingdom, for through them he directs the Church: As my Father appointed a kingdom for me, so do I appoint for you that you may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. [282] 552 Simon Peter holds the first place in the college of the Twelve; [283] Jesus entrusted a unique mission to him. Through a revelation from the Father, Peter had confessed: “You are the Christ, the Son of the living God.” Our Lord then declared to him: “You are Peter, and on this rock I will build my Church, and the gates of Hades will not prevail against it.” [284] Christ, the “living Stone”, [285] thus assures his Church, built on Peter, of victory over the powers of death. Because of the faith he confessed Peter will remain the unshakable rock of the Church. His mission will be to keep this faith from every lapse and to strengthen his brothers in it. [286] 553 Jesus entrusted a specific authority to Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” [287] The “power of the keys” designates authority to govern the house of God, which is the Church. Jesus, the Good Shepherd, confirmed this mandate after his Resurrection: “Feed my sheep.” [288] The power to “bind and loose” connotes the authority to absolve sins, to pronounce doctrinal judgements, and to make disciplinary decisions in the Church. Jesus entrusted this authority to the Church through the ministry of the apostles [289] and in particular through the ministry of Peter, the only one to whom he specifically entrusted the keys of the kingdom. Brother Porter no 4:10 http://ourcatechism.com/BroPorter/2010/03/oc-0209-episode-040-catechism-0315-0324 http://ourcatechism.com/BroPorter/2010/03/oc-0209-episode-040-catechism-0315-0324#comments Thu, 11 Mar 2010 22:09:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2478 http://ourcatechism.com/BroPorter/2010/03/oc-0209-episode-040-catechism-0315-0324/feed 0 Catechism 0315-0324 - IN BRIEF - 315 In the creation of the world and of man, God gave the first and universal witness to his almighty love and his wisdom, the first proclamation of the “plan of his loving goodness”, Catechism 0315-0324 IN BRIEF 315 In the creation of the world and of man, God gave the first and universal witness to his almighty love and his wisdom, the first proclamation of the “plan of his loving goodness”, which finds its goal in the new creation in Christ. 316 Though the work of creation is attributed to the Father in particular, it is equally a truth of faith that the Father, Son and Holy Spirit together are the one, indivisible principle of creation. 317 God alone created the universe, freely, directly and without any help. 318 No creature has the infinite power necessary to “create” in the proper sense of the word, that is, to produce and give being to that which had in no way possessed it to call into existence “out of nothing”) (cf  DS 3624). 319 God created the world to show forth and communicate his glory. That his creatures should share in his truth, goodness and beauty - this is the glory for which God created them. 320 God created the universe and keeps it in existence by his Word, the Son “upholding the universe by his word of power” ( Heb 1:3), and by his Creator Spirit, the giver of life. 321 Divine providence consists of the dispositions by which God guides all his creatures with wisdom and love to their ultimate end. 322 Christ invites us to filial trust in the providence of our heavenly Father (cf Mt 6:26-34), and St. Peter the apostle repeats: “Cast all your anxieties on him, for he cares about you” ( I Pt 5:7; cf. Ps 55:23). 323 Divine providence works also through the actions of creatures. To human beings God grants the ability to co-operate freely with his plans. 324 The fact that God permits physical and even moral evil is a mystery that God illuminates by his Son Jesus Christ who died and rose to vanquish evil. Faith gives us the certainty that God would not permit an evil if he did not cause a good to come from that very evil, by ways that we shall fully know only in eternal life. 116 Gen 1:1. 117 GCD 51. 118 Gen 1:1; cf. Rom 8:18-23. 119 Cf. Egeria, Peregrinatio at loca sancta 46: PLS 1, 1047; St. Augustine,    De catechizantis rudibus 3, 5: PL 40, 256. 120 Cf. NA 2. 121 Wis 7: 17-22. 122 Cf. Vatican Council I, can. 2 # I: DS 3026. 123 Heb 11:3. 124 Cf. Acts 17:24-29; Rom 1:19-20. 125 Cf. Is 43:1; Pss 115:15; 124:8; 134:3. 126 Cf. Gen 15:5; Jer 33:19-26. 127 Cf. Is 44:24; Ps 104; Prov 8:22-31. 128 Gen 1:1. 129 Jn 1:1-3. 130 Col 1:16-17. 131 Cf. Nicene Creed: DS 150; Hymn Veni, Creator Spiritus; Byzantine    Troparion of Pentecost Vespers, “O heavenly King, Consoler”. 132 Cf. Pss 33 6; 104:30; Gen 1:2-3. 133 St. Irenaeus, Adv. haeres. 2, 30, 9; 4, 20, I: PG 7/1, 822, 1032. 134 Dei Filius, can. # 5: DS 3025. 135 St. Bonaventure, In II Sent. I, 2, 2, 1. 136 St. Thomas Aquinas, Sent. II, prol. 137 Dei Filius I: DS 3002; cf Lateran Council IV (1215): DS 800. 138 Eph 1:5-6. 139 St. Irenaeus, Adv. haeres. 4, 20, 7: PG 7/1, 1037. 140 AG 2; cf. I Cor 15:28. 141 Cf. Wis 9:9. 142 Rev 4:11. 143 Pss 104:24; 145:9. 144 Cf. Dei Filius, cann. 2-4: DS 3022-3024. 145 Lateran Council IV (1215): DS 800; cf. DS 3025. 146 St. Theophilus of Antioch, Ad Autolycum II, 4: PG 6, 1052. 147 2 Macc 7:22-21, 28. 148 Cf. Ps 51:12. 149 Rom 4:17. 150 Cf. Gen 1:3; 2 Cor 4:6. 151 Wis 11:20. 152 Col 1:15, Gen 1:26. 153 Cf. Ps 19:2-5; Job 42:3. 154 Gen 1:4, 10, 12, 18, 21, 31. 155 Cf. DS 286; 455-463; 800; 1333; 3002. 156 Ps 8:1; cf. Sir 43:28. 157 Ps 145:3. 158 Acts 17:28. 159 St. Augustine, Conf: 3, 6, 11: PL 32, 688. 160 Wis 11:24-26. 161 Vatican Council I, Dei Filius I: DS 3003; cf. Wis 8:1; Heb 4:13. 162 Ps 115:3. 163 Rev 3:7. 164 Prov 19:21. 165 Cf. Is 10:5-15; 45:51; Dt 32:39; Sir 11:14. 166 Cf. Pss 22; 32; 35; 103; 138; et al. 167 Mt 6:31-33; cf 10:29-31. 168 Cf. Gen 1:26-28. 169 Cf. Col 1:24. 170 I Cor 3:9; I Th 3:2; Col 4:11. 171 Phil 2:13; cf. I Cor 12:6. 172 GS 36 # 3. 173 Cf. Mt 19:26; Jn 15:5; 14:13 174 Cf. St. Brother Porter no 2:53 http://ourcatechism.com/BroPorter/2010/03/oc-0208-episode-039-catechism-0309-0314 http://ourcatechism.com/BroPorter/2010/03/oc-0208-episode-039-catechism-0309-0314#comments Thu, 11 Mar 2010 22:05:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0208-episode-039-catechism-0309-0314 http://ourcatechism.com/BroPorter/2010/03/oc-0208-episode-039-catechism-0309-0314/feed 0 Catechism 0309-0314 - Providence and the scandal of evil - 309 If God the Father almighty, the Creator of the ordered and good world, cares for all his creatures, why does evil exist? To this question, as pressing as it is unavoidable and as painful as... Catechism 0309-0314 Providence and the scandal of evil 309 If God the Father almighty, the Creator of the ordered and good world, cares for all his creatures, why does evil exist? To this question, as pressing as it is unavoidable and as painful ... Brother Porter no 5:09 http://ourcatechism.com/BroPorter/2010/03/oc-0207-episode-038-catechism-0302-0308 http://ourcatechism.com/BroPorter/2010/03/oc-0207-episode-038-catechism-0302-0308#comments Thu, 11 Mar 2010 22:00:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2474 http://ourcatechism.com/BroPorter/2010/03/oc-0207-episode-038-catechism-0302-0308/feed 0 Catechism 0302-0308 - V. GOD CARRIES OUT HIS PLAN: DIVINE PROVIDENCE - 302 Creation has its own goodness and proper perfection, but it did not spring forth complete from the hands of the Creator. the universe was created “in a state of journeying” (in ... Catechism 0302-0308 V. GOD CARRIES OUT HIS PLAN: DIVINE PROVIDENCE 302 Creation has its own goodness and proper perfection, but it did not spring forth complete from the hands of the Creator. the universe was created “in a state of journeying” (in statu viae) toward an ultimate perfection yet to be attained, to which God has destined it. We call “divine providence” the dispositions by which God guides his creation toward this perfection: By his providence God protects and governs all things which he has made, “reaching mightily from one end of the earth to the other, and ordering all things well”. For “all are open and laid bare to his eyes”, even those things which are yet to come into existence through the free action of creatures. [161] 303 The witness of Scripture is unanimous that the solicitude of divine providence is concrete and immediate; God cares for all, from the least things to the great events of the world and its history. the sacred books powerfully affirm God's absolute sovereignty over the course of events: “Our God is in the heavens; he does whatever he pleases.” [162] and so it is with Christ, “who opens and no one shall shut, who shuts and no one opens”. [163] As the book of Proverbs states: “Many are the plans in the mind of a man, but it is the purpose of the LORD that will be established.” [164] 304 And so we see the Holy Spirit, the principal author of Sacred Scripture, often attributing actions to God without mentioning any secondary causes. This is not a “primitive mode of speech”, but a profound way of recalling God's primacy and absolute Lordship over history and the world, [165] and so of educating his people to trust in him. the prayer of the Psalms is the great school of this trust. [166] 305 Jesus asks for childlike abandonment to the providence of our heavenly Father who takes care of his children's smallest needs: “Therefore do not be anxious, saying, “What shall we eat?” or “What shall we drink?”. . . Your heavenly Father knows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well.” [167] Providence and secondary causes 306 God is the sovereign master of his plan. But to carry it out he also makes use of his creatures' co-operation. This use is not a sign of weakness, but rather a token of almighty God's greatness and goodness. For God grants his creatures not only their existence, but also the dignity of acting on their own, of being causes and principles for each other, and thus of co-operating in the accomplishment of his plan. 307 To human beings God even gives the power of freely sharing in his providence by entrusting them with the responsibility of “subduing” the earth and having dominion over it. [168] God thus enables men to be intelligent and free causes in order to complete the work of creation, to perfect its harmony for their own good and that of their neighbours. Though often unconscious collaborators with God's will, they can also enter deliberately into the divine plan by their actions, their prayers and their sufferings. [169] They then fully become “God's fellow workers” and co-workers for his kingdom. [170] 308 The truth that God is at work in all the actions of his creatures is inseparable from faith in God the Creator. God is the first cause who operates in and through secondary causes: “For God is at work in you, both to will and to work for his good pleasure.” [171] Far from diminishing the creature's dignity, this truth enhances it. Drawn from nothingness by God's power, wisdom and goodness, it can do nothing if it is cut off from its origin, for “without a Creator the creature vanishes.” [172] Still less can a creature attain its ultimate end without the help of God's grace. [173] Brother Porter no 4:36 http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546 http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546#comments Wed, 10 Mar 2010 17:39:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546 http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546/feed 0 Catechism 0541-0546 - “The kingdom of God is at hand” - 541 “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel. Catechism 0541-0546 “The kingdom of God is at hand” 541 “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.'“ [246] “To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth.” [247] Now the Father's will is “to raise up men to share in his own divine life”. [248] He does this by gathering men around his Son Jesus Christ. This gathering is the Church, “on earth the seed and beginning of that kingdoms”. [249] 542 Christ stands at the heart of this gathering of men into the “family of God”. By his word, through signs that manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal mystery - his death on the cross and his Resurrection - he would accomplish the coming of his kingdom. “and I, when I am lifted up from the earth, will draw all men to myself.” Into this union with Christ all men are called. [250] The proclamation of the kingdom of God 543 Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations. [251] To enter it, one must first accept Jesus' word: The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest. [252] 544 The kingdom belongs to the poor and lowly, which means those who have accepted it with humble hearts. Jesus is sent to “preach good news to the poor”; [253] he declares them blessed, for “theirs is the kingdom of heaven.” [254] To them - the “little ones” the Father is pleased to reveal what remains hidden from the wise and the learned. [255] Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation. [256] Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom. [257] 545 Jesus invites sinners to the table of the kingdom: “I came not to call the righteous, but sinners.” [258] He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast “joy in heaven over one sinner who repents”. [259] The supreme proof of his love will be the sacrifice of his own life “for the forgiveness of sins”. [260] 546 Jesus' invitation to enter his kingdom comes in the form of parables, a characteristic feature of his teaching. [261] Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything. [262] Words are not enough, deeds are required. [263] The parables are like mirrors for man: will he be hard soil or good earth for the word? [264] What use has he made of the talents he has received? [265] Jesus and the presence of the kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that is, become a disciple of Christ, in order to “know the secrets of the kingdom.  For those who stay “outside”, everything remains enigmatic. [267] Brother Porter no 4:20 http://ourcatechism.com/BroPorter/2010/03/oc-0311-episode-070-catechism-0535-0540 http://ourcatechism.com/BroPorter/2010/03/oc-0311-episode-070-catechism-0535-0540#comments Wed, 10 Mar 2010 17:25:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2465 http://ourcatechism.com/BroPorter/2010/03/oc-0311-episode-070-catechism-0535-0540/feed 0 Catechism 0535-0540 - III. THE MYSTERIES OF JESUS' PUBLIC LIFE - The baptism of Jesus - 535 Jesus' public life begins with his baptism by John in the Jordan. [228] John preaches “a baptism of repentance for the forgiveness of sins”. Catechism 0535-0540 III. THE MYSTERIES OF JESUS' PUBLIC LIFE The baptism of Jesus 535 Jesus' public life begins with his baptism by John in the Jordan. [228] John preaches “a baptism of repentance for the forgiveness of sins”. [229] A crowd of sinners [230] - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be baptized by him. “Then Jesus appears.” the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, “This is my beloved Son.” [231] This is the manifestation (“Epiphany”) of Jesus as Messiah of Israel and Son of God. 536 The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already “the Lamb of God, who takes away the sin of the world”. [232] Already he is anticipating the “baptism” of his bloody death. [233] Already he is coming to “fulfil all righteousness”, that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. [234] The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. [235] The Spirit whom Jesus possessed in fullness from his conception comes to “rest on him”. [236] Jesus will be the source of the Spirit for all mankind. At his baptism “the heavens were opened” [237] - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation. 537 Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. the Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father's beloved son in the Son and “walk in newness of life”: [238] Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. [239] Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God. [240] Jesus' temptations 538 The Gospels speak of a time of solitude for Jesus in the desert immediately after his baptism by John. Driven by the Spirit into the desert, Jesus remains there for forty days without eating; he lives among wild beasts, and angels minister to him. [241] At the end of this time Satan tempts him three times, seeking to compromise his filial attitude toward God. Jesus rebuffs these attacks, which recapitulate the temptations of Adam in Paradise and of Israel in the desert, and the devil leaves him “until an opportune time”. [242] 539 The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel's vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God's Servant, totally obedient to the divine will. In this, Jesus is the devil's conqueror: he “binds the strong man” to take back his plunder. [243] Jesus' victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father. 540 Jesus' temptation reveals the way in which the Son of God is Messiah, contrary to the way Satan proposes to him and the way men wish to attribute to him. [244] This is why Christ vanquished the Tempter for us: “For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tested as we are, yet without sinning. Brother Porter no 5:37 http://ourcatechism.com/BroPorter/2010/03/oc-0310-episode-069-catechism-0531-0534 http://ourcatechism.com/BroPorter/2010/03/oc-0310-episode-069-catechism-0531-0534#comments Wed, 10 Mar 2010 17:09:30 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2463 http://ourcatechism.com/BroPorter/2010/03/oc-0310-episode-069-catechism-0531-0534/feed 0 Catechism 0531-0534 - The mysteries of Jesus' hidden life - 531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. Catechism 0531-0534 The mysteries of Jesus' hidden life 531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God, [221] a life in the community. From this whole period it is revealed to us that Jesus was “obedient” to his parents and that he “increased in wisdom and in stature, and in favour with God and man.” [222] 532 Jesus' obedience to his mother and legal father fulfils the fourth commandment perfectly and was the temporal image of his filial obedience to his Father in heaven. the everyday obedience of Jesus to Joseph and Mary both announced and anticipated the obedience of Holy Thursday: “Not my will. . .” [223] The obedience of Christ in the daily routine of his hidden life was already inaugurating his work of restoring what the disobedience of Adam had destroyed. [224] 533 The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life: The home of Nazareth is the school where we begin to understand the life of Jesus - the school of the Gospel. First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us. . . A lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character... A lesson of work. Nazareth, home of the “Carpenter's Son”, in you I would choose to understand and proclaim the severe and redeeming law of human work. . . To conclude, I want to greet all the workers of the world, holding up to them their great pattern their brother who is God. [225] 534 The finding of Jesus in the temple is the only event that breaks the silence of the Gospels about the hidden years of Jesus. [226] Here Jesus lets us catch a glimpse of the mystery of his total consecration to a mission that flows from his divine sonship: “Did you not know that I must be about my Father's work?” [227] Mary and Joseph did not understand these words, but they accepted them in faith. Mary “kept all these things in her heart” during the years Jesus remained hidden in the silence of an ordinary life. Brother Porter no 3:05 http://ourcatechism.com/BroPorter/2010/03/pc-is-out-of-order-im-sorry http://ourcatechism.com/BroPorter/2010/03/pc-is-out-of-order-im-sorry#comments Mon, 01 Mar 2010 22:52:30 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2461 http://ourcatechism.com/BroPorter/2010/03/pc-is-out-of-order-im-sorry/feed 0 http://ourcatechism.com/BroPorter/2010/02/oc-0206-episode-037-catechism-0295-0301 http://ourcatechism.com/BroPorter/2010/02/oc-0206-episode-037-catechism-0295-0301#comments Sun, 28 Feb 2010 14:58:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2457 http://ourcatechism.com/BroPorter/2010/02/oc-0206-episode-037-catechism-0295-0301/feed 0 Catechism 0295-0301 - IV. THE MYSTERY OF CREATION - God creates by wisdom and love - 295 We believe that God created the world according to his wisdom. [141] It is not the product of any necessity whatever, nor of blind fate or chance. Catechism 0295-0301 IV. THE MYSTERY OF CREATION God creates by wisdom and love 295 We believe that God created the world according to his wisdom. [141] It is not the product of any necessity whatever, nor of blind fate or chance. We believe that it proceeds from God's free will; he wanted to make his creatures share in his being, wisdom and goodness: “For you created all things, and by your will they existed and were created.” [142] Therefore the Psalmist exclaims: “O LORD, how manifold are your works! In wisdom you have made them all”; and “The LORD is good to all, and his compassion is over all that he has made.” [143] God creates “out of nothing” 296 We believe that God needs no pre-existent thing or any help in order to create, nor is creation any sort of necessary emanation from the divine substance. [144] God creates freely “out of nothing”: [145] If God had drawn the world from pre-existent matter, what would be so extraordinary in that? A human artisan makes from a given material whatever he wants, while God shows his power by starting from nothing to make all he wants. [146] 297 Scripture bears witness to faith in creation “out of nothing” as a truth full of promise and hope. Thus the mother of seven sons encourages them for martyrdom: I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws. . . Look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being. [147] 298 Since God could create everything out of nothing, he can also, through the Holy Spirit, give spiritual life to sinners by creating a pure heart in them, [148] and bodily life to the dead through the Resurrection. God “gives life to the dead and calls into existence the things that do not exist.” [149] and since God was able to make light shine in darkness by his Word, he can also give the light of faith to those who do not yet know him. [150] God creates an ordered and good world 299 Because God creates through wisdom, his creation is ordered: “You have arranged all things by measure and number and weight.” [151] The universe, created in and by the eternal Word, the “image of the invisible God”, is destined for and addressed to man, himself created in the “image of God” and called to a personal relationship with God. [152] Our human understanding, which shares in the light of the divine intellect, can understand what God tells us by means of his creation, though not without great effort and only in a spirit of humility and respect before the Creator and his work. [153] Because creation comes forth from God's goodness, it shares in that goodness - “and God saw that it was good. . . very good” [154]- for God willed creation as a gift addressed to man, an inheritance destined for and entrusted to him. On many occasions the Church has had to defend the goodness of creation, including that of the physical world. [155] God transcends creation and is present to it 300 God is infinitely greater than all his works: “You have set your glory above the heavens.” [156] Indeed, God's “greatness is unsearchable”. [157] But because he is the free and sovereign Creator, the first cause of all that exists, God is present to his creatures' inmost being: “In him we live and move and have our being.” [158] In the words of St. Augustine, God is “higher than my highest and more inward than my innermost self”. [159] God upholds and sustains creation 301 With creation, God does not abandon his creatures to themselves. He not only gives them being and existence, but also, and at every moment, Brother Porter no 6:14 http://ourcatechism.com/BroPorter/2010/02/oc-0205-episode-036-catechism-0290-0294 http://ourcatechism.com/BroPorter/2010/02/oc-0205-episode-036-catechism-0290-0294#comments Sat, 27 Feb 2010 22:07:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2444 http://ourcatechism.com/BroPorter/2010/02/oc-0205-episode-036-catechism-0290-0294/feed 0 Catechism 0290-0294 - Today's Question: 297. Who says that “the world was created for the glory of God”? - II. CREATION - WORK OF THE HOLY TRINITY - 290 “In the beginning God created the heavens and the earth”: [128] three things are affirmed in these... Catechism 0290-0294 Today's Question: 297. Who says that “the world was created for the glory of God”? (http://www.catholic-catechism.com/ccc_293.htm) II. CREATION - WORK OF THE HOLY TRINITY 290 “In the beginning God created the heavens and ... Brother Porter no 4:59 http://ourcatechism.com/BroPorter/2010/02/pc-stil-in-4-repairs http://ourcatechism.com/BroPorter/2010/02/pc-stil-in-4-repairs#comments Tue, 09 Feb 2010 15:33:35 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2438 http://ourcatechism.com/BroPorter/2010/02/pc-stil-in-4-repairs/feed 0 http://ourcatechism.com/BroPorter/2010/02/pc-is-out-of-service http://ourcatechism.com/BroPorter/2010/02/pc-is-out-of-service#comments Sun, 07 Feb 2010 23:25:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2436 http://ourcatechism.com/BroPorter/2010/02/pc-is-out-of-service/feed 0 http://ourcatechism.com/BroPorter/2010/02/oc-0204-episode-035-catechism-0282-0289 http://ourcatechism.com/BroPorter/2010/02/oc-0204-episode-035-catechism-0282-0289#comments Sun, 07 Feb 2010 16:34:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2434 http://ourcatechism.com/BroPorter/2010/02/oc-0204-episode-035-catechism-0282-0289/feed 0 Catechism 0282-0289 - Today's Question: What are the four major non-Christian accounts of the world’s origin and end? - I. CATECHESIS ON CREATION - 282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christi... Catechism 0282-0289 Today's Question: What are the four major non-Christian accounts of the world’s origin and end? I. CATECHESIS ON CREATION 282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christian life: for it makes explicit the response of the Christian faith to the basic question that men of all times have asked themselves: [120] “Where do we come from?” “Where are we going?” “What is our origin?” “What is our end?” “Where does everything that exists come from and where is it going?” the two questions, the first about the origin and the second about the end, are inseparable. They are decisive for the meaning and orientation of our life and actions. 283 The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers. With Solomon they can say: “It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements. . . for wisdom, the fashioner of all things, taught me.” [121] 284 The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin: is the universe governed by chance, blind fate, anonymous necessity, or by a transcendent, intelligent and good Being called “God”? and if the world does come from God's wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it? Is there any liberation from it? 285 Since the beginning the Christian faith has been challenged by responses to the question of origins that differ from its own. Ancient religions and cultures produced many myths concerning origins. Some philosophers have said that everything is God, that the world is God, or that the development of the world is the development of God (Pantheism). Others have said that the world is a necessary emanation arising from God and returning to him. Still others have affirmed the existence of two eternal principles, Good and Evil, Light and Darkness, locked, in permanent conflict (Dualism, Manichaeism). According to some of these conceptions, the world (at least the physical world) is evil, the product of a fall, and is thus to be rejected or left behind (Gnosticism). Some admit that the world was made by God, but as by a watch-maker who, once he has made a watch, abandons it to itself (Deism). Finally, others reject any transcendent origin for the world, but see it as merely the interplay of matter that has always existed (Materialism). All these attempts bear witness to the permanence and universality of the question of origins. This inquiry is distinctively human. 286 Human intelligence is surely already capable of finding a response to the question of origins. the existence of God the Creator can be known with certainty through his works, by the light of human reason, [122] even if this knowledge is often obscured and disfigured by error. This is why faith comes to confirm and enlighten reason in the correct understanding of this truth: “By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear.” [123] 287 The truth about creation is so important for all of human life that God in his tenderness wanted to reveal to his People everything that is salutary to know on the subject. Beyond the natural knowledge that every man can have of the Creator, Brother Porter no 7:50 http://ourcatechism.com/BroPorter/2010/02/oc-0203-episode-034-catechism-0275-0281 http://ourcatechism.com/BroPorter/2010/02/oc-0203-episode-034-catechism-0275-0281#comments Sat, 06 Feb 2010 16:57:07 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2431 http://ourcatechism.com/BroPorter/2010/02/oc-0203-episode-034-catechism-0275-0281/feed 0 Catechism 0275-0281 - Today's question: Why does the Church often address the almighty God in her prayers? - IN BRIEF - 275 With Job, the just man, we confess: “I know that you can do all things, and that no purpose of yours can be thwarted” ( Job 42:2). Catechism 0275-0281 Today's question: Why does the Church often address the almighty God in her prayers? IN BRIEF 275 With Job, the just man, we confess: “I know that you can do all things, and that no purpose of yours can be thwarted” ( Job 42:2). 276 Faithful to the witness of Scripture, the Church often addresses her prayer to the “almighty and eternal God” (“omnipotens sempiterne Deus. . .”), believing firmly that “nothing will be impossible with God” ( Gen 18:14; Lk 1:37; Mt 19:26). 277 God shows forth his almighty power by converting us from our sins and restoring us to his friendship by grace. “God, you show your almighty power above all in your mercy and forgiveness. . .” (Roman Missal, 26th Sunday, Opening Prayer). 278 If we do not believe that God's love is almighty, how can we believe that the Father could create us, the Son redeem us and the Holy Spirit sanctify us? 103 Cf. Gen 1:1; Jn 1:3; Mt 6:9; 2 Cor 12:9; cf. I Cor 1:18. 104 Ps 115:3. 105 Gen 49:24; Is 1:24 etc.; Pss 24:8-10; 135 6. 106 Cf. Jer 27:5; 32:17; Lk 1:37 107 Wis 11:21; cf. Esth 4:17b; Prov 21:1; Tob 13:2. 108 Wis 11:23. 109 2 Cor 6:18; cf. Mt 6:32. 110 St. Thomas Aquinas, STh I, 25, 5, ad I. 111 1 Cor 1:24-25. 112 Eph 1:19-22. 113 Cf. 2 Cor 12:9; Phil 4:13. 114 Lk 1:37, 49. 115 Roman Catechism I, 2, 13 Paragraph 4. THE CREATOR 279 “In the beginning God created the heavens and the earth.” [116] Holy Scripture begins with these solemn words. the profession of faith takes them up when it confesses that God the Father almighty is “Creator of heaven and earth” (Apostles' Creed), “of all that is, seen and unseen” (Nicene Creed). We shall speak first of the Creator, then of creation and finally of the fall into sin from which Jesus Christ, the Son of God, came to raise us up again. 280 Creation is the foundation of “all God's saving plans,” the “beginning of the history of salvation” [117] that culminates in Christ. Conversely, the mystery of Christ casts conclusive light on the mystery of creation and reveals the end for which “in the beginning God created the heavens and the earth”: from the beginning, God envisaged the glory of the new creation in Christ. [118] 281 And so the readings of the Easter Vigil, the celebration of the new creation in Christ, begin with the creation account; likewise in the Byzantine liturgy, the account of creation always constitutes the first reading at the vigils of the great feasts of the Lord. According to ancient witnesses the instruction of catechumens for Baptism followed the same itinerary. [119] The answer to today's question: (CCC 276) The Church often addresses the almighty God in her prayers, because she believes that nothing is impossible with God. Brother Porter no 1:32 http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274 http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274#comments Sat, 06 Feb 2010 14:45:54 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274 http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274/feed 0 Catechism 0268-0274 - Today's question: What is the only attribute of God mentioned in the Creed? - Paragraph 3. THE ALMIGHTY - 268 of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on o... Catechism 0268-0274 Today's question: What is the only attribute of God mentioned in the Creed? Paragraph 3. THE ALMIGHTY 268 of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything. God's power is loving, for he is our Father, and mysterious, for only faith can discern it when it “is made perfect in weakness”. [103] “He does whatever he pleases” [104] 269 The Holy Scriptures repeatedly confess the universal power of God. He is called the “Mighty One of Jacob”, the “LORD of hosts”, the “strong and mighty” one. If God is almighty “in heaven and on earth”, it is because he made them. [105] Nothing is impossible with God, who disposes his works according to his will. [106] He is the Lord of the universe, whose order he established and which remains wholly subject to him and at his disposal. He is master of history, governing hearts and events in keeping with his will: “It is always in your power to show great strength, and who can withstand the strength of your arm? [107] “You are merciful to all, for you can do all thing” [108] 270 God is the Father Almighty, whose fatherhood and power shed light on one another: God reveals his fatherly omnipotence by the way he takes care of our needs; by the filial adoption that he gives us (“I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty”): [109] finally by his infinite mercy, for he displays his power at its height by freely forgiving sins. 271 God's almighty power is in no way arbitrary: “In God, power, essence, will, intellect, wisdom, and justice are all identical. Nothing therefore can be in God's power which could not be in his just will or his wise intellect.” [110] The mystery of God's apparent powerlessness 272 Faith in God the Father Almighty can be put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus “the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.” [111] It is in Christ's Resurrection and exaltation that the Father has shown forth “the immeasurable greatness of his power in us who believe”. [112] 273 Only faith can embrace the mysterious ways of God's almighty power. This faith glories in its weaknesses in order to draw to itself Christ's power. [113] The Virgin Mary is the supreme model of this faith, for she believed that “nothing will be impossible with God”, and was able to magnify the Lord: “For he who is mighty has done great things for me, and holy is his name.” [114] 274 “Nothing is more apt to confirm our faith and hope than holding it fixed in our minds that nothing is impossible with God. Once our reason has grasped the idea of God's almighty power, it will easily and without any hesitation admit everything that [the Creed] will afterwards propose for us to believe - even if they be great and marvellous things, far above the ordinary laws of nature.” [115] The answer to today's question: (CCC 268) The only attribute of God mentioned in the Creed is His omnipotence. Brother Porter no 4:43 http://ourcatechism.com/BroPorter/2010/02/oc-0201-episode-032-catechism-0257-0267 http://ourcatechism.com/BroPorter/2010/02/oc-0201-episode-032-catechism-0257-0267#comments Thu, 04 Feb 2010 23:06:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2427 http://ourcatechism.com/BroPorter/2010/02/oc-0201-episode-032-catechism-0257-0267/feed 0 Catechism 0257-0267 - Today's question: When are we called to share in the life of the Blessed Trinity? - IV. THE DIVINE WORKS AND THE TRINITARIAN MISSIONS - 257 “O blessed light, O Trinity and first Unity!” [93] God is eternal blessedness, undying life, Catechism 0257-0267 Today's question: When are we called to share in the life of the Blessed Trinity? IV. THE DIVINE WORKS AND THE TRINITARIAN MISSIONS 257 “O blessed light, O Trinity and first Unity!” [93] God is eternal blessedness, undying life, unfading light. God is love: Father, Son and Holy Spirit. God freely wills to communicate the glory of his blessed life. Such is the “plan of his loving kindness”, conceived by the Father before the foundation of the world, in his beloved Son: “He destined us in love to be his sons” and “to be conformed to the image of his Son”, through “the spirit of sonship”. [94] This plan is a “grace [which] was given to us in Christ Jesus before the ages began”, stemming immediately from Trinitarian love. [95] It unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church. [96] 258 The whole divine economy is the common work of the three divine persons. For as the Trinity has only one and the same natures so too does it have only one and the same operation: “The Father, the Son and the Holy Spirit are not three principles of creation but one principle.” [97] However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, “one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are”. [98] It is above all the divine missions of the Son's Incarnation and the gift of the Holy Spirit that show forth the properties of the divine persons. 259 Being a work at once common and personal, the whole divine economy makes known both what is proper to the divine persons, and their one divine nature. Hence the whole Christian life is a communion with each of the divine persons, without in any way separating them. Everyone who glorifies the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him. [99] 260 The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity. [100] But even now we are called to be a dwelling for the Most Holy Trinity: “If a man loves me”, says the Lord, “he will keep my word, and my Father will love him, and we will come to him, and make our home with him”: [101] O my God, Trinity whom I adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action. [102] IN BRIEF 261 The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing himself as Father, Son and Holy Spirit. 262 The Incarnation of God's Son reveals that God is the eternal Father and that the Son is consubstantial with the Father, which means that, in the Father and with the Father the Son is one and the same God. 263 The mission of the Holy Spirit, sent by the Father in the name of the Son ( Jn 14:26) and by the Son “from the Father” ( Jn 15:26), reveals that, with them, the Spirit is one and the same God. “With the Father and the Son he is worshipped and glorified” (Nicene Creed). 264 “The Holy Spirit proceeds from the Father as the first principle and, by the eternal gift of this to the Son, from the communion of both the Father and the Son” (St. Augustine, De Trin. 15, 26, 47: PL 42, 1095). Brother Porter no 6:16 http://ourcatechism.com/BroPorter/2010/01/oc-0131-episode-031-catechism-0249-0256 http://ourcatechism.com/BroPorter/2010/01/oc-0131-episode-031-catechism-0249-0256#comments Sat, 30 Jan 2010 17:52:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2425 http://ourcatechism.com/BroPorter/2010/01/oc-0131-episode-031-catechism-0249-0256/feed 0 Catechism 0249-0256 - Today's question: Where is the first appearance of the Holy Trinity in the teaching of the Faith? - III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH - The formation of the Trinitarian dogma - 249 From the beginning, Catechism 0249-0256 Today's question: Where is the first appearance of the Holy Trinity in the teaching of the Faith? III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH The formation of the Trinitarian dogma 249 From the beginning, the re... Brother Porter no 7:09 http://ourcatechism.com/BroPorter/2010/01/oc-0130-episode-030-catechism-0238-0248 http://ourcatechism.com/BroPorter/2010/01/oc-0130-episode-030-catechism-0238-0248#comments Sat, 30 Jan 2010 01:36:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2423 http://ourcatechism.com/BroPorter/2010/01/oc-0130-episode-030-catechism-0238-0248/feed 0 Catechism 0238-0248 - Today's question: Who was the first pope to confess the “filióque”? - II. THE REVELATION OF GOD AS TRINITY - The Father revealed by the Son - 238 Many religions invoke God as “Father”. Catechism 0238-0248 Today's question: Who was the first pope to confess the “filióque”? II. THE REVELATION OF GOD AS TRINITY The Father revealed by the Son 238 Many religions invoke God as “Father”. the deity is often considered the “father of gods and of men”. In Israel, God is called “Father” inasmuch as he is Creator of the world. [59] Even more, God is Father because of the covenant and the gift of the law to Israel, “his first-born son”. [60] God is also called the Father of the king of Israel. Most especially he is “the Father of the poor”, of the orphaned and the widowed, who are under his loving protection. [61] 239 By calling God “Father”, the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood, [62] which emphasizes God's immanence, the intimacy between Creator and creature. the language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: [63] no one is father as God is Father. 240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father by his relationship to his only Son who, reciprocally, is Son only in relation to his Father: “No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him.” [64] 241 For this reason the apostles confess Jesus to be the Word: “In the beginning was the Word, and the Word was with God, and the Word was God”; as “the image of the invisible God”; as the “radiance of the glory of God and the very stamp of his nature”. [65] 242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is “consubstantial” with the Father, that is, one only God with him. [66] The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed “the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father”. [67] The Father and the son revealed by the spirit 243 Before his Passover, Jesus announced the sending of “another Paraclete” (Advocate), the Holy Spirit. At work since creation, having previously “spoken through the prophets”, the Spirit will now be with and in the disciples, to teach them and guide them “into all the truth”. [68] The Holy Spirit is thus revealed as another divine person with Jesus and the Father. 244 The eternal origin of the Holy Spirit is revealed in his mission in time. the Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father. [69] The sending of the person of the Spirit after Jesus' glorification [70] reveals in its fullness the mystery of the Holy Trinity. 245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): “We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father.” [71] By this confession, the Church recognizes the Father as “the source and origin of the whole divinity”. [72] But the eternal origin of the Spirit is not unconnected with the Son's origin: “The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son, Brother Porter no 9:27 http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237 http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237#comments Fri, 29 Jan 2010 00:38:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237 http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237/feed 0 Catechism 0232-0237 - Today's question: Why is the Trinity a “mystery of Faith in the strict sense”? - Paragraph 2. THE FATHER - I. “IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT” - 232 Christians are baptized “in the name of the Fath... Catechism 0232-0237 Today's question: Why is the Trinity a “mystery of Faith in the strict sense”? Paragraph 2. THE FATHER I. “IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT” 232 Christians are baptized “in the name of the Father and of the Son and of the Holy Spirit” [53] Before receiving the sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: “I do.” “The faith of all Christians rests on the Trinity.” [54] 233 Christians are baptized in the name of the Father and of the Son and of the Holy Spirit: not in their names, [55] for there is only one God, the almighty Father, his only Son and the Holy Spirit: the Most Holy Trinity. 234 The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith”. [56] The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men “and reconciles and unites with himself those who turn away from sin”. [57] 235 This paragraph expounds briefly (I) how the mystery of the Blessed Trinity was revealed, (II) how the Church has articulated the doctrine of the faith regarding this mystery, and (III) how, by the divine missions of the Son and the Holy Spirit, God the Father fulfils the “plan of his loving goodness” of creation, redemption and sanctification. 236 The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). “Theology” refers to the mystery of God's inmost life within the Blessed Trinity and “economy” to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions. 237 The Trinity is a mystery of faith in the strict sense, one of the “mysteries that are hidden in God, which can never be known unless they are revealed by God”. [58] To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit. The answer to today's question: (CCC 237) The Trinity is a “mystery of Faith in the strict sense”, because it can never be known unless it is revealed by God. Brother Porter no 3:38 http://ourcatechism.com/BroPorter/2010/01/oc-0128-episode-028-catechism-0222-0231 http://ourcatechism.com/BroPorter/2010/01/oc-0128-episode-028-catechism-0222-0231#comments Wed, 27 Jan 2010 19:54:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2418 http://ourcatechism.com/BroPorter/2010/01/oc-0128-episode-028-catechism-0222-0231/feed 0 Catechism 0222-0231 - Today's question: As what has God revealed Himself? - IV. THE IMPLICATIONS OF FAITH IN ONE GOD - 222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life. Catechism 0222-0231 Today's question: As what has God revealed Himself? IV. THE IMPLICATIONS OF FAITH IN ONE GOD 222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life. 223 It means coming to know God's greatness and majesty: “Behold, God is great, and we know him not.” [46] Therefore, we must “serve God first”. [47] 224 It means living in thanksgiving: if God is the only One, everything we are and have comes from him: “What have you that you did not receive?” [48] “What shall I render to the LORD for all his bounty to me?” [49] 225 It means knowing the unity and true dignity of all men: everyone is made in the image and likeness of God. [50] 226 It means making good use of created things: faith in God, the only One, leads us to use everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us away from him: My Lord and my God, take from me everything that distances me from you. My Lord and my God, give me everything that brings me closer to you My Lord and my God, detach me from myself to give my all to you. [51] 227 It means trusting God in every circumstance, even in adversity. A prayer of St. Teresa of Jesus wonderfully expresses this trust: Let nothing trouble you / Let nothing frighten you Everything passes / God never changes Patience / Obtains all Whoever has God / Wants for nothing God alone is enough. [52] IN BRIEF 228 “Hear, O Israel, the LORD our God is one LORD...” ( Dt 6:4; Mk 12:29). “The supreme being must be unique, without equal. . . If God is not one, he is not God” (Tertullian, Adv. Marc., 1, 3, 5: PL 2, 274). 229 Faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him. 230 Even when he reveals himself, God remains a mystery beyond words: “If you understood him, it would not be God” (St. Augustine, Sermo 52, 6, 16: PL 38, 360 and Sermo 117, 3, 5: PL 38, 663). 231 The God of our faith has revealed himself as HE WHO IS; and he has made himself known as “abounding in steadfast love and faithfulness” ( Ex 34:6). God's very being is Truth and Love. 2 Roman Catechism I, 2, 2. 3 Roman Catechism I, 2, 2. 4 Dt 6:45. 5 Is 45:22-24; cf. Phil 2:10-11. 6 Mk 12:29-30 7 Cf. Mk 12:35-37. 9 EX 3:6 10 EX 3:13-15 11 Cf. Is 45:15; Judg 13:18 12 EX 3:6, 12 13 Cf. EX 3:5-6 14 Is 6:5 15 Lk 5:8 16 Hos 11:9 17 I Jn 3:19-20 18 Cf. Ex 32; 33: 12-17 19 Ex 33:18-19. 20 Ex 34:5-6; cf. 34:9 21 Ex 34:7 22 Eph 2:4 23 Jn 8:28 (Greek). 24 Cf. Is 44:6 25 Ps 102:26-27 26 Jas 1:17 27 Ex 34:6 28 Ps 138:2; cf. Ps 85:11 29 I Jn 1:5; 4:8 30 Ps 119:160 31 2 Sam 7:28 32 Cf. Dt 7:9 33 Cf Wis 13:1-9. 34 Cf Ps 115:15; Wis 7:17-21. 35 Mal 2:6. 36 Jn 18:37. 37 I Jn 5:20; cf. Jn 17:3. 38 Cf. Dt 4:37; 7:8; 10:15. 39 Cf. Is 43:1-7; Hos 2. 40 Jn 3:16; cf. Hos 11:1; Is 49:14-15; 62 :4-5; Ezek 16; Hos 11. 41 Is 54:8. 42 Is 54: 10; cf. 54:8. 43 Jer 31:3. 44 l Jn 4:8, 16 45 Cf. I Cor 2:7-16; Eph 3:9-12. 46 Job 36:26. 47 St. Joan of Arc. 48 I Cor 4:7. 49 Ps 116:12. 50 Gen 1:26. 51 St. Nicholas of Flue; cf. Mt 5:29-30; 16:24-26. 52 St. Teresa of Jesus, Poesias 30 in the Collected Works of St. Teresa of    Avila, vol. III, tr. K. Kavanaugh OCD and O. Rodriguez OCD (Washington DC    Institute of Carmelite Studies, 1985), 386 no. 9. tr. John Wall. The answer to today's question: (CCC 231) God has revealed Himself as the one (1) who is (2) Truth and (3) Love. Brother Porter no 3:34 http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213 http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213#comments Sat, 23 Jan 2010 20:20:27 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213 http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213/feed 0 Catechism 0210-0213 - Today's question: What is God, “He who is” chiefly and essentially? - “A God merciful and gracious” - 210 After Israel's sin, when the people had turned away from God to worship the golden calf, Catechism 0210-0213 Today's question: What is God, “He who is” chiefly and essentially? “A God merciful and gracious” 210 After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' prayer of intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love. [18] When Moses asks to see his glory, God responds “I will make all my goodness pass before you, and will proclaim before you my name “the LORD” [YHWH].” [19] Then the LORD passes before Moses and proclaims, “YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness”; Moses then confesses that the LORD is a forgiving God. [20] 211 The divine name, “I Am” or “He Is”, expresses God's faithfulness: despite the faithlessness of men's sin and the punishment it deserves, he keeps “steadfast love for thousands”. [21] By going so far as to give up his own Son for us, God reveals that he is “rich in mercy”. [22] By giving his life to free us from sin, Jesus reveals that he himself bears the divine name: “When you have lifted up the Son of man, then you will realize that “I AM”.” [23] God alone IS 212 Over the centuries, Israel's faith was able to manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him. [24] He transcends the world and history. He made heaven and earth: “They will perish, but you endure; they will all wear out like a garment....but you are the same, and your years have no end.” [25] In God “there is no variation or shadow due to change.” [26] God is “HE WHO IS”, from everlasting to everlasting, and as such remains ever faithful to himself and to his promises. 213 The revelation of the ineffable name “I AM WHO AM” contains then the truth that God alone IS. the Greek Septuagint translation of the Hebrew Scriptures, and following it the Church's Tradition, understood the divine name in this sense: God is the fullness of Being and of every perfection, without origin and without end. All creatures receive all that they are and have from him; but he alone is his very being, and he is of himself everything that he is. The answer to today's question: (CCC 214) God, “He who is” is chiefly and essentially Truth and Love. Brother Porter no 3:28 http://ourcatechism.com/BroPorter/2010/01/oc-0127-episode-027-catechism-0214-0221 http://ourcatechism.com/BroPorter/2010/01/oc-0127-episode-027-catechism-0214-0221#comments Sat, 23 Jan 2010 20:20:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2415 http://ourcatechism.com/BroPorter/2010/01/oc-0127-episode-027-catechism-0214-0221/feed 0 Catechism 0214-0221 - Today's question: In what three ways does God’s truth particularly shine forth? - III. GOD, “HE WHO IS”, IS TRUTH AND LOVE - 214 God, “HE WHO IS”, revealed himself to Israel as the one “abounding in steadfast love and faithfulness”. Catechism 0214-0221 Today's question: In what three ways does God’s truth particularly shine forth? III. GOD, “HE WHO IS”, IS TRUTH AND LOVE 214 God, “HE WHO IS”, revealed himself to Israel as the one “abounding in steadfast love and faithfulness”. [27] These two terms express summarily the riches of the divine name. In all his works God displays, not only his kindness, goodness, grace and steadfast love, but also his trustworthiness, constancy, faithfulness and truth. “I give thanks to your name for your steadfast love and your faithfulness.” [28] He is the Truth, for “God is light and in him there is no darkness”; “God is love”, as the apostle John teaches. [29] God is Truth 215 “The sum of your word is truth; and every one of your righteous ordinances endures forever.” [30] “and now, O LORD God, you are God, and your words are true”; [31] this is why God's promises always come true. [32] God is Truth itself, whose words cannot deceive. This is why one can abandon oneself in full trust to the truth and faithfulness of his word in all things. the beginning of sin and of man's fall was due to a lie of the tempter who induced doubt of God's word, kindness and faithfulness. 216 God's truth is his wisdom, which commands the whole created order and governs the world. [33] God, who alone made heaven and earth, can alone impart true knowledge of every created thing in relation to himself. [34] 217 God is also truthful when he reveals himself - the teaching that comes from God is “true instruction”. [35] When he sends his Son into the world it will be “to bear witness to the truth”: [36] “We know that the Son of God has come and has given us understanding, to know him who is true.” [37] God is Love 218 In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love. [38] and thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins. [39] 219 God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mother's for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: “God so loved the world that he gave his only Son.” [40] 220 God's love is “everlasting”: [41] “For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you.” [42] Through Jeremiah, God declares to his people, “I have loved you with an everlasting love; therefore I have continued my faithfulness to you.” [43] 221 But St. John goes even further when he affirms that “God is love”: [44] God's very being is love. By sending his only Son and the Spirit of Love in the fullness of time, God has revealed his innermost secret: [45] God himself is an eternal exchange of love, Father, Son and Holy Spirit, and he has destined us to share in that exchange. The answer to today's question: (CCC 215-217) The three ways in which God’s truth particularly shines forth are: 1. His words 2. His wisdom in creation 3. His Son. Brother Porter no 4:56 http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209 http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209#comments Sat, 23 Jan 2010 20:10:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209 http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209/feed 0 Today is January 25 Episode 025 Catechism 0203-0209 - Today's question: How is God commonly called in the Hebrew Bible? - II. GOD REVEALS HIS NAME - 203 God revealed himself to his people Israel by making his name known to them. Today is January 25 Episode 025 Catechism 0203-0209 Today's question: How is God commonly called in the Hebrew Bible? II. GOD REVEALS HIS NAME 203 God revealed himself to his people Israel by making his name known to them. A name expresses a person's essence and identity and the meaning of this person's life. God has a name; he is not an anonymous force. To disclose one's name is to make oneself known to others; in a way it is to hand oneself over by becoming accessible, capable of being known more intimately and addressed personally. 204 God revealed himself progressively and under different names to his people, but the revelation that proved to be the fundamental one for both the Old and the New Covenants was the revelation of the divine name to Moses in the theophany of the burning bush, on the threshold of the Exodus and of the covenant on Sinai. The living God 205 God calls Moses from the midst of a bush that bums without being consumed: “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” [9] God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will put his almighty power to work for this plan. “I Am who I Am” Moses said to God, “If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you', and they ask me, 'What is his name?' what shall I say to them?” God said to Moses, “I AM WHO I AM.” and he said, “Say this to the people of Israel, 'I AM has sent me to you'. . . this is my name for ever, and thus I am to be remembered throughout all generations.” [10] 206 In revealing his mysterious name, YHWH (“I AM HE WHO IS”, “I AM WHO AM” or “I AM WHO I AM”), God says who he is and by what name he is to be called. This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above everything that we can understand or say: he is the “hidden God”, his name is ineffable, and he is the God who makes himself close to men. [11] 207 By revealing his name God at the same time reveals his faithfulness which is from everlasting to everlasting, valid for the past (“I am the God of your father”), as for the future (“I will be with you”). [12] God, who reveals his name as “I AM”, reveals himself as the God who is always there, present to his people in order to save them. 208 Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God's holiness. [13] Before the glory of the thrice-holy God, Isaiah cries out: “Woe is me! I am lost; for I am a man of unclean lips.” [14] Before the divine signs wrought by Jesus, Peter exclaims: “Depart from me, for I am a sinful man, O Lord.” [15] But because God is holy, he can forgive the man who realizes that he is a sinner before him: “I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst.” [16] The apostle John says likewise: “We shall. . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything.” [17] 209 Out of respect for the holiness of God, the people of Israel do not pronounce his name. In the reading of Sacred Scripture, the revealed name (YHWH) is replaced by the divine title “LORD” (in Hebrew Adonai, in Greek Kyrios). It is under this title that the divinity of Jesus will be acclaimed: “Jesus is LORD.” The answer to today's question: (CCC 209) In the Hebrew Bible God is commonly called Yhwh. Yhwh is pronounced in Greek “Kyrios” and in English: “Lord”. Brother Porter no 5:59 http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202 http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202#comments Sat, 23 Jan 2010 20:00:47 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202 http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202/feed 0 Catechism 0198-0202 - Today's question: 223. What name of His does God reveal to Moses from the burning bush? - CHAPTER ONE - I BELIEVE IN GOD THE FATHER - 198 Our profession of faith begins with God, for God is the First and the Last, Catechism 0198-0202 Today's question: 223. What name of His does God reveal to Moses from the burning bush? CHAPTER ONE I BELIEVE IN GOD THE FATHER 198 Our profession of faith begins with God, for God is the First and the Last, [1] The beginning and the end of everything. the Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works. 1 Cf. Is 44:6. Article 1 “I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH” Paragraph 1. I BELIEVE IN GOD 199 “I believe in God”: this first affirmation of the Apostles' Creed is also the most fundamental. the whole Creed speaks of God, and when it also speaks of man and of the world it does so in relation to God. the other articles of the Creed all depend on the first, just as the remaining Commandments make the first explicit. the other articles help us to know God better as he revealed himself progressively to men. “The faithful first profess their belief in God.” [2] I. “I BELIEVE IN ONE GOD” 200 These are the words with which the Niceno-Constantinopolitan Creed begins. the confession of God's oneness, which has its roots in the divine revelation of the Old Covenant, is inseparable from the profession of God's existence and is equally fundamental. God is unique; there is only one God: “The Christian faith confesses that God is one in nature, substance and essence.” [3] 201 To Israel, his chosen, God revealed himself as the only One: “Hear, O Israel: the LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might.” [4] Through the prophets, God calls Israel and all nations to turn to him, the one and only God: “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.. . To me every knee shall bow, every tongue shall swear. 'Only in the LORD, it shall be said of me, are righteousness and strength.'“ [5] 202 Jesus himself affirms that God is “the one Lord” whom you must love “with all your heart, and with all your soul, and with all your mind, and with all your strength”. [6] At the same time Jesus gives us to understand that he himself is “the Lord”. [7] To confess that Jesus is Lord is distinctive of Christian faith. This is not contrary to belief in the One God. Nor does believing in the Holy Spirit as “Lord and giver of life” introduce any division into the One God: We firmly believe and confess without reservation that there is only one true God, eternal infinite (immensus) and unchangeable, incomprehensible, almighty and ineffable, the Father and the Son and the Holy Spirit; three persons indeed, but one essence, substance or nature entirely simple. The answer to today's question: (CCC 205) The name of His that God reveals to Moses from the burning bush is: “I am who I am.” Brother Porter no 4:13 http://ourcatechism.com/BroPorter/2010/01/oc-0123-episode-023-catechism-0185-0197 http://ourcatechism.com/BroPorter/2010/01/oc-0123-episode-023-catechism-0185-0197#comments Thu, 21 Jan 2010 13:28:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2407 http://ourcatechism.com/BroPorter/2010/01/oc-0123-episode-023-catechism-0185-0197/feed 0 Catechism 0185-0197 - Today's question: When is the first profession of Faith made in the life of a Christian? - The Credo - The Apostles Creed - I believe in God the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, Catechism 0185-0197 Today's question: When is the first profession of Faith made in the life of a Christian? The Credo The Apostles Creed I believe in God the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his onl... Brother Porter no 10:07 http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184 http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184#comments Thu, 21 Jan 2010 13:07:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184 http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184/feed 0 Catechism 0172-0184 - Today's question: What do we believe? - III. Only One Faith - 172 Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord, Catechism 0172-0184 Today's question: What do we believe? III. Only One Faith 172 Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord, transmitted by one Baptism, and grounded in the conviction that all people have only one God and Father. [58] St. Irenaeus of Lyons, a witness of this faith, declared: 173 “Indeed, the Church, though scattered throughout the whole world, even to the ends of the earth, having received the faith from the apostles and their disciples. . . guards [this preaching and faith] with care, as dwelling in but a single house, and similarly believes as if having but one soul and a single heart, and preaches, teaches and hands on this faith with a unanimous voice, as if possessing only one mouth.” [59] 174 “For though languages differ throughout the world, the content of the Tradition is one and the same. the Churches established in Germany have no other faith or Tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya, nor those established at the centre of the world. . .” [60] The Church's message “is true and solid, in which one and the same way of salvation appears throughout the whole world.” [61] 175 “We guard with care the faith that we have received from the Church, for without ceasing, under the action of God's Spirit, this deposit of great price, as if in an excellent vessel, is constantly being renewed and causes the very vessel that contains it to be renewed.” [62] 58 Cf. Eph 4:4-6 59 St. Irenaeus, Adv. haeres. I, 10, 1-2: PG 7/1, 549-552. 60 St. Irenaeus, Adv. haeres. I, 10, 1-2: PG 7/1, 552-553. 61 St. Irenaeus, Adv. haeres. 5, 20, I: PG 7/2, 1177. 62 St. Irenaeus, Adv. haeres. 3, 24, I: PG 7/1, 966. IN BRIEF 176 Faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words. 177 “To believe” has thus a twofold reference: to the person, and to the truth: to the truth, by trust in the person who bears witness to it. 178 We must believe in no one but God: the Father, the Son and the Holy Spirit. 179 Faith is a supernatural gift from God. In order to believe, man needs the interior helps of the Holy Spirit. 180 “Believing” is a human act, conscious and free, corresponding to the dignity of the human person. 181 “Believing” is an ecclesial act. the Church's faith precedes, engenders, supports and nourishes our faith. the Church is the mother of all believers. “No one can have God as Father who does not have the Church as Mother” (St. Cyprian, De unit. 6: PL 4, 519). 182 We believe all “that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed” (Paul VI, CPG # 20). 183 Faith is necessary for salvation. the Lord himself affirms: “He who believes and is baptized will be saved; but he who does not believe will be condemned” ( Mk 16:16). 184 “Faith is a foretaste of the knowledge that will make us blessed in the life to come” (St. Thomas Aquinas. Comp. theol. 1, 2). The answer to today's question: (CCC 182) We believe all that is written or handed down in the word of God and that the Church proposes for belief. Brother Porter no 4:24 http://ourcatechism.com/BroPorter/2010/01/oc-0121-episode-021-catechism-0166-0171 http://ourcatechism.com/BroPorter/2010/01/oc-0121-episode-021-catechism-0166-0171#comments Thu, 21 Jan 2010 12:14:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2402 http://ourcatechism.com/BroPorter/2010/01/oc-0121-episode-021-catechism-0166-0171/feed 0 Catechism 0166-0171 - Follow to discover the answer to today's question: What does the “I believe” of the Apostolic Creed express? - Article 2 - WE BELIEVE - 166 Faith is a personal act - the free response of the human person to the initiative of God w... Catechism 0166-0171 Follow to discover the answer to today's question: What does the “I believe” of the Apostolic Creed express? Article 2 WE BELIEVE 166 Faith is a personal act - the free response of the human person to the initiative of God who reveals himself. But faith is not an isolated act. No one can believe alone, just as no one can live alone. You have not given yourself faith as you have not given yourself life. the believer has received faith from others and should hand it on to others. Our love for Jesus and for our neighbour impels us to speak to others about our faith. Each believer is thus a link in the great chain of believers. I cannot believe without being carried by the faith of others, and by my faith I help support others in the faith. 167 “I believe” (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. “We believe” (Niceno-Constantinopolitan Creed) is the faith of the Church confessed by the bishops assembled in council or more generally by the liturgical assembly of believers. “I believe” is also the Church, our mother, responding to God by faith as she teaches us to say both “I believe” and “We believe”. I. “Lord, Look Upon the Faith of Your Church” 168 It is the Church that believes first, and so bears, nourishes and sustains my faith. Everywhere, it is the Church that first confesses the Lord: “Throughout the world the holy Church acclaims you”, as we sing in the hymn Te Deum; with her and in her, we are won over and brought to confess: “I believe”, “We believe”. It is through the Church that we receive faith and new life in Christ by Baptism. In the Rituale Romanum, the minister of Baptism asks the catechumen: “What do you ask of God's Church?” and the answer is: “Faith.” “What does faith offer you?” “Eternal life.” [54] 169 Salvation comes from God alone; but because we receive the life of faith through the Church, she is our mother: “We believe the Church as the mother of our new birth, and not in the Church as if she were the author of our salvation.” [55] Because she is our mother, she is also our teacher in the faith. 54 Roman Ritual, Rite of Baptism of Adults. 55 Faustus of Riez, De Spiritu Sancto 1, 2: PL 62, II. II. The Language of Faith 170 We do not believe in formulae, but in those realities they express, which faith allows us to touch. “The believer's act [of faith] does not terminate in the propositions, but in the realities [which they express].” [56] All the same, we do approach these realities with the help of formulations of the faith which permit us to express the faith and to hand it on, to celebrate it in community, to assimilate and live on it more and more. 171 The Church, “the pillar and bulwark of the truth”, faithfully guards “the faith which was once for all delivered to the saints”. She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith. [57] As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith. 56 St. Thomas Aquinas, STh II-II, 1,2, ad 2. 57 I Tim 3:15; Jude 3. The answer to today's question: (CCC 167) The “I believe” of the Apostolic Creed expresses the Faith of the Church professed personally by each believer in the liturgy (e.g. Baptism). Brother Porter no 4:36 http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165 http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165#comments Thu, 21 Jan 2010 00:19:30 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165 http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165/feed 0 Catechism 0160-0165 - Follow to discover the answer to today's question: Can anybody obtain eternal life without Faith? - Today is January 20 Episode 020 Catechism 0160-0165 - Follow to discover the answer to today's question: Can anybody obtain eterna... Catechism 0160-0165 Follow to discover the answer to today's question: Can anybody obtain eternal life without Faith? Today is January 20 Episode 020 Catechism 0160-0165 Follow to discover the answer to today's question: Can anybody obtain eternal life without Faith? The freedom of faith 160 To be human, “man's response to God by faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. the act of faith is of its very nature a free act.” [39] “God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced. . . This fact received its fullest manifestation in Christ Jesus.” [40] Indeed, Christ invited people to faith and conversion, but never coerced them. “For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the love with which Christ, lifted up on the cross, draws men to himself.” [41] The necessity of faith 161 Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation. [42] “Since “without faith it is impossible to please (God) “ and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life 'But he who endures to the end.'“] Perseverance in faith 162 Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: “Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.” [44] To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith; [45] it must be “working through charity,” abounding in hope, and rooted in the faith of the Church. [46] Faith - the beginning of eternal life 163 Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God “face to face”, “as he is”. [47] So faith is already the beginning of eternal life: When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy. [48] 164 Now, however, “we walk by faith, not by sight”; [49] we perceive God as “in a mirror, dimly” and only “in part”. [50] Even though enlightened by him in whom it believes, faith is often lived in darkness and can be put to the test. the world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it. 165 It is then we must turn to the witnesses of faith: to Abraham, who “in hope... believed against hope”; [51] to the Virgin Mary, who, in “her pilgrimage of faith”, walked into the “night of faith” [52] in sharing the darkness of her son's suffering and death; and to so many others: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.” [53] 24 Mt 16:17; cf. Gal 1:15; Mt 11:25. 25 DV 5; cf. DS 377; 3010. 26 Dei Filius: 3: DS 3008. 27 St. Thomas Aquinas, STh II-II, 2, 9; cf Dei Filius 3; DS 3010. 28 Dei Filius: 3 DS 3008. 29 Dei Filius: 3 DS 3009. 30 Dei Filius: 3: DS 3008-3010; Cf. Mk 16 20; Heb 2:4 31 St. Thomas Aquinas, STh II-II 171, 5, obj. 3. 32 John Henry Cardinal Newman, Apologia pro vita sua (London Longman, 1878) 239. 33 St. Anselm, Prosl. prooem. PL 153 225A. 34 Eph 1:18 35 DV 5. 36 St. Augustine, Sermo 43, 7, 9: PL 38, 257-258. 37 Dei Filius 4: DS 3017. 38 GS 36 # 1. 39 DH 10; cf. CIC, can. Brother Porter no 4:57 http://ourcatechism.com/BroPorter/2010/01/oc-0119-episode-019-catechism-0150-0159 http://ourcatechism.com/BroPorter/2010/01/oc-0119-episode-019-catechism-0150-0159#comments Thu, 21 Jan 2010 00:02:50 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2398 http://ourcatechism.com/BroPorter/2010/01/oc-0119-episode-019-catechism-0150-0159/feed 0 Catechism 0150-0159 - Follow to discover the answer to today's question: How are the seven characteristics of Faith connected? - II. “I Know Whom I Have Believed” [16] - To believe in God alone - 150 Faith is first of all a personal adherence of man to... Catechism 0150-0159 Follow to discover the answer to today's question: How are the seven characteristics of Faith connected? II. “I Know Whom I Have Believed” [16] To believe in God alone 150 Faith is first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that God has revealed. As personal adherence to God and assent to his truth, Christian faith differs from our faith in any human person. It is right and just to entrust oneself wholly to God and to believe absolutely what he says. It would be futile and false to place such faith in a creature. [17] To believe in Jesus Christ, the Son of God 151 For a Christian, believing in God cannot be separated from believing in the One he sent, his “beloved Son”, in whom the Father is “well pleased”; God tells us to listen to him. [18] The Lord himself said to his disciples: “Believe in God, believe also in me.” [19] We can believe in Jesus Christ because he is himself God, the Word made flesh: “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.” [20] Because he “has seen the Father”, Jesus Christ is the only one who knows him and can reveal him. [21] To believe in the Holy Spirit 152 One cannot believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who reveals to men who Jesus is. For “no one can say “Jesus is Lord”, except by the Holy Spirit”, [22] who “searches everything, even the depths of God. . No one comprehends the thoughts of God, except the Spirit of God.” [23] Only God knows God completely: we believe in the Holy Spirit because he is God. The Church never ceases to proclaim her faith in one only God: Father, Son and Holy Spirit. 16 2 Tim 1:12 17 Cf. Jer 17:5-6; Pss 40:5; 146:3-4 18 Mk 1:11; cf. 9:7 19 Jn 14:1 20 Jn 1:18. 21 Jn 6:46; cf. Mt 11:27 22 I Cor 12:3 23 I Cor 2:10-11. III. The Characteristics of Faith Faith is a grace 153 When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come “from flesh and blood”, but from “my Father who is in heaven”. [24] Faith is a gift of God, a supernatural virtue infused by him. “Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and 'makes it easy for all to accept and believe the truth.'“ [25] Faith is a human act 154 Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no less true that believing is an authentically human act. Trusting in God and cleaving to the truths he has revealed is contrary neither to human freedom nor to human reason. Even in human relations it is not contrary to our dignity to believe what other persons tell us about themselves and their intentions, or to trust their promises (for example, when a man and a woman marry) to share a communion of life with one another. If this is so, still less is it contrary to our dignity to “yield by faith the full submission of... intellect and will to God who reveals”, [26] and to share in an interior communion with him. 155 In faith, the human intellect and will co-operate with divine grace: “Believing is an act of the intellect assenting to the divine truth by command of the will moved by God through grace.” [27] Faith and understanding 156 What moves us to believe is not the fact that revealed truths appear as true and intelligible in the light of our natural reason: we believe “because of the authority of God himself who reveals them, who can neither deceive nor be deceived”. [28] So “that the submission of our faith might nevertheless be in accordance with reason, God willed that external proofs of his Revelation should be joined to the internal helps of the Holy Spirit. Brother Porter no 9:05 http://ourcatechism.com/BroPorter/2010/01/oc-0118-episode-018-catechism-0142-0149 http://ourcatechism.com/BroPorter/2010/01/oc-0118-episode-018-catechism-0142-0149#comments Wed, 20 Jan 2010 15:16:00 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2396 http://ourcatechism.com/BroPorter/2010/01/oc-0118-episode-018-catechism-0142-0149/feed 0 Catechism 0142-0149 - Follow to discover the answer to today's question: What does man do in the act of Faith with his intellect and will? - CHAPTER THREE - MAN'S RESPONSE TO GOD - 142 By his Revelation, “the invisible God, from the fullness of his love, Catechism 0142-0149 Follow to discover the answer to today's question: What does man do in the act of Faith with his intellect and will? CHAPTER THREE MAN'S RESPONSE TO GOD 142 By his Revelation, “the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company.” [1] The adequate response to this invitation is faith. 143 By faith, man completely submits his intellect and his will to God. [2] With his whole being man gives his assent to God the revealer. Sacred Scripture calls this human response to God, the author of revelation, “the obedience of faith”. [3] 1 DV 2; cf. Col 1:15; I Tim 1:17; Ex 33:11; Jn 15:14-15; Bar 3:38 (Vulg.). 2 Cf. DV 5. 3 Cf. Rom 1:5; 16:26 Article 1 I BELIEVE I. The Obedience of Faith 144 To obey (from the Latin ob-audire, to “hear or listen to”) in faith is to submit freely to the word that has been heard, because its truth is guaranteed by God, who is Truth itself. Abraham is the model of such obedience offered us by Sacred Scripture. the Virgin Mary is its most perfect embodiment. Abraham - “father of all who believe” 145 The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays special emphasis on Abraham's faith: “By faith, Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go.” [4] By faith, he lived as a stranger and pilgrim in the promised land. [5] By faith, Sarah was given to conceive the son of the promise. and by faith Abraham offered his only son in sacrifice. [6] 146 Abraham thus fulfils the definition of faith in Hebrews 11:1: “Faith is the assurance of things hoped for, the conviction of things not seen”: [7] “Abraham believed God, and it was reckoned to him as righteousness.” [8] Because he was “strong in his faith”, Abraham became the “father of all who believe”. [9] 147 The Old Testament is rich in witnesses to this faith. the Letter to the Hebrews proclaims its eulogy of the exemplary faith of the ancestors who “received divine approval”. [10] Yet “God had foreseen something better for us”: the grace of believing in his Son Jesus, “the pioneer and perfecter of our faith”. [11] Mary - “Blessed is she who believed” 148 The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary welcomes the tidings and promise brought by the angel Gabriel, believing that “with God nothing will be impossible” and so giving her assent: “Behold I am the handmaid of the Lord; let it be [done] to me according to your word.” [12] Elizabeth greeted her: “Blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.” [13] It is for this faith that all generations have called Mary blessed. [14] 149 Throughout her life and until her last ordeal [15] when Jesus her son died on the cross, Mary's faith never wavered. She never ceased to believe in the fulfilment of God's word. and so the Church venerates in Mary the purest realization of faith. 4 Heb 11:8; cf. Gen 12:1-4. 5 Cf. Gen 23:4 6 Cf. Heb 11:17 7 Heb 11:1 8 Rom 4:3; cf. Gen 15:6 9 Rom 4:11, 18; 4:20; cf. Gen 15:5. 10 Heb 11:2, 39 11 Heb 11:40; 12:2 12 Lk 1:37-38; cf. Gen 18:14 13 Lk 1:45 14 Cf. Lk 1:48 15 Cf. Lk 2:35 The answer to today's question: (CCC 143) In the act of Faith man completely submits his intellect and his will to God. Brother Porter no 4:38 http://ourcatechism.com/BroPorter/2010/01/oc-0117-episode-017-catechism-0131-0141 http://ourcatechism.com/BroPorter/2010/01/oc-0117-episode-017-catechism-0131-0141#comments Wed, 20 Jan 2010 14:34:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2394 http://ourcatechism.com/BroPorter/2010/01/oc-0117-episode-017-catechism-0131-0141/feed 0 Catechism 0121-0141 - Follow to discover the answer to today's question: How many are the books of the Old Testament and New Testament respectively? - 131 “and such is the force and power of the Word of God that it can serve the Church as her support a... Catechism 0121-0141 Follow to discover the answer to today's question: How many are the books of the Old Testament and New Testament respectively? 131 “and such is the force and power of the Word of God that it can serve the Church as her support and vigour, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life.” [109] Hence “access to Sacred Scripture ought to be open wide to the Christian faithful.” [110] 132 “Therefore, the study of the sacred page should be the very soul of sacred theology. the ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture.” [111] 133 The Church “forcefully and specifically exhorts all the Christian faithful... to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ. [112] 109 DV 21. 110 DV 22. 111 DV 24. 112 DV 25; cf. Phil 3:8 and St. Jerome, Commentariorum in Isaiam libri    xviii prol.: PL 24, 17B. IN BRIEF 134 “All Sacred Scripture is but one book, and that one book is Christ, because all divine Scripture speaks of Christ, and all divine Scripture is fulfilled in Christ” (Hugh of St. Victor, De arca Noe 2, 8: PL 176, 642). 135 “The Sacred Scriptures contain the Word of God and, because they are inspired, they are truly the Word of God” (DV 24). 136 God is the author of Sacred Scripture because he inspired its human authors; he acts in them and by means of them. He thus gives assurance that their writings teach without error his saving truth (cf DV 11). 137 Interpretation of the inspired Scripture must be attentive above all to what God wants to reveal through the sacred authors for our salvation. What comes from the Spirit is not fully “understood except by the Spirit's action' (cf. Origen, Hom. in Ex. 4, 5: PG 12, 320). 138 The Church accepts and venerates as inspired the 46 books of the Old Testament and the 27 books of the New. 139 The four Gospels occupy a central place because Christ Jesus is their centre. 140 The unity of the two Testaments proceeds from the unity of God's plan and his Revelation. the Old Testament prepares for the New and the New Testament fulfils the Old; the two shed light on each other; both are true Word of God. 141 “The Church has always venerated the divine Scriptures as she venerated the Body of the Lord” (DV 21): both nourish and govern the whole Christian life. “Your word is a lamp to my feet and a light to my path” ( Ps 119:105; cf. Is 50:4). The answer to today's question: (CCC 138) The books of the Old Testament are 46 and the books of the New Testament 27. Brother Porter no 3:39 http://ourcatechism.com/BroPorter/2010/01/oc-0116-episode-16-catechism-0120-0130 http://ourcatechism.com/BroPorter/2010/01/oc-0116-episode-16-catechism-0120-0130#comments Tue, 19 Jan 2010 11:35:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2389 http://ourcatechism.com/BroPorter/2010/01/oc-0116-episode-16-catechism-0120-0130/feed 0 Catechism 0120-0130 - Follow to discover the answer to today's question: What is Marcionism? - IV. The Canon of Scripture - 120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books. Catechism 0120-0130 Follow to discover the answer to today's question: What is Marcionism? IV. The Canon of Scripture 120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books. [90] This complete list is called the canon of Scripture. It includes 46 books for the Old Testament (45 if we count Jeremiah and Lamentations as one) and 27 for the New. [91] The Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon, the Letter to the Hebrews, the Letters of James, 1 and 2 Peter, 1, 2 and 3 John, and Jude, and Revelation (the Apocalypse). The Old Testament 121 The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely inspired and retain a permanent value, [92] for the Old Covenant has never been revoked. 122 Indeed, “the economy of the Old Testament was deliberately SO oriented that it should prepare for and declare in prophecy the coming of Christ, redeemer of all men.” [93] “Even though they contain matters imperfect and provisional, [94] The books of the OldTestament bear witness to the whole divine pedagogy of God's saving love: these writings “are a storehouse of sublime teaching on God and of sound wisdom on human life, as well as a wonderful treasury of prayers; in them, too, the mystery of our salvation is present in a hidden way.” [95] 123 Christians venerate the Old Testament as true Word of God. the Church has always vigorously opposed the idea of rejecting the Old Testament under the pretext that the New has rendered it void (Marcionism). The New Testament 124 “The Word of God, which is the power of God for salvation to everyone who has faith, is set forth and displays its power in a most wonderful way in the writings of the New Testament” [96] which hand on the ultimate truth of God's Revelation. Their central object is Jesus Christ, God's incarnate Son: his acts, teachings, Passion and glorification, and his Church's beginnings under the Spirit's guidance. [97] 125 The Gospels are the heart of all the Scriptures “because they are our principal source for the life and teaching of the Incarnate Word, our Saviour”. [98] 126 We can distinguish three stages in the formation of the Gospels: 1. the life and teaching of Jesus. the Church holds firmly that the four Gospels, “whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up.” [99] 2. the oral tradition. “For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed.” [100] 3. the written Gospels. “The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus.” [101] 127 The fourfold Gospel holds a unique place in the Church, Brother Porter no 8:36 http://ourcatechism.com/BroPorter/2010/01/2385 http://ourcatechism.com/BroPorter/2010/01/2385#comments Tue, 19 Jan 2010 10:45:02 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/2385 http://ourcatechism.com/BroPorter/2010/01/2385/feed 0 Catechism 0109-0119 - Follow to discover the answer to today's question: 121. To what must the faithful be attentive in order to interpret Scripture correctly? - III. The Holy Spirit, Interpreter of Scripture - 109 In Sacred Scripture, Catechism 0109-0119 Follow to discover the answer to today's question: 121. To what must the faithful be attentive in order to interpret Scripture correctly? III. The Holy Spirit, Interpreter of Scripture 109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words. [75] 110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. “For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression.” [76] 111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. “Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written.” [77] The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it. [78] 112 Be especially attentive “to the content and unity of the whole Scripture”. Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. [79] The phrase “heart of Christ” can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted. [80] 113 2. Read the Scripture within “the living Tradition of the whole Church”. According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (“. . . according to the spiritual meaning which the Spirit grants to the Church” [81]). 114 3. Be attentive to the analogy of faith. [82] By “analogy of faith” we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation. The senses of Scripture 115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. the profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. 116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: “All other senses of Sacred Scripture are based on the literal.” [83] 117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. 1. the allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism. [84] 2. the moral sense. the events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written “for our instruction”. [85] 3. the anagogical sense (Greek: anagoge, “leading”). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem. [86] 118 A medieval couplet summarizes the significance of the four senses: Brother Porter no 6:28 http://ourcatechism.com/BroPorter/2010/01/oc-0114-episode-014-catechism-0101-0108 http://ourcatechism.com/BroPorter/2010/01/oc-0114-episode-014-catechism-0101-0108#comments Tue, 19 Jan 2010 10:37:01 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2383 http://ourcatechism.com/BroPorter/2010/01/oc-0114-episode-014-catechism-0101-0108/feed 0 Catechism 0101-0108 - Follow to discover the answer to today's question: What do we mean when we say that Christ is the unique Word of Scripture? - Article 3 - SACRED SCRIPTURE I. Christ - The Unique Word of Sacred Scripture - 101 In order to reveal hi... Catechism 0101-0108 Follow to discover the answer to today's question: What do we mean when we say that Christ is the unique Word of Scripture? Article 3 SACRED SCRIPTURE I. Christ - The Unique Word of Sacred Scripture 101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: “Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men.” [63] 102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely: [64] You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time. [65] 103 For this reason, the Church has always venerated the Scriptures as she venerates the Lord's Body. She never ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body. [66] 104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it not as a human word, “but as what it really is, the word of God”. [67] “In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them.” [68] 63 DV 13. 64 Cf. Heb 1:1-3 65 St. Augustine, En. in Ps. 103, 4, 1: PL 37, 1378; cf. Ps 104; Jn 1:1 66 Cf. DV 21. 67 Th 2:13; cf. DV 24. 68 DV 21. II. Inspiration and Truth of Sacred Scripture 105 God is the author of Sacred Scripture. “The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit.” [69] “For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself.” [70] 106 God inspired the human authors of the sacred books. “To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more.” [71] 107 The inspired books teach the truth. “Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.” [72] 108 Still, the Christian faith is not a “religion of the book”. Christianity is the religion of the “Word” of God, “not a written and mute word, but incarnate and living”. [73] If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit, “open (our) minds to understand the Scriptures.” [74] 69 DV 11; 70 DV 11; cf. Jn 20:31; 2 Tim 3:16; 2 Pt 1:19-21; 3:15-16 71 DV 11. 72 DV 11. 73 St. Bernard, S. missus est hom. 4, 11: PL 183, 86. 74 Cf. Lk 24:45 The answer to today's question: (Paragraph 102) When we say that Christ is the unique word of Scripture we mean that, through all the words of the Bible, God speaks only one single Word, namely the Word who is Christ.  Hebr 1,2: In these last days, God has spoken to us by His Son. Brother Porter no 4:33 http://ourcatechism.com/BroPorter/2010/01/oc-0113-episode-013-catechism-0091-0100 http://ourcatechism.com/BroPorter/2010/01/oc-0113-episode-013-catechism-0091-0100#comments Tue, 19 Jan 2010 10:09:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2380 http://ourcatechism.com/BroPorter/2010/01/oc-0113-episode-013-catechism-0091-0100/feed 0 Catechism 0091-100 - In which three ways does the Church’s understanding of the Faith grow? - The supernatural sense of faith 91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, Catechism 0091-100 In which three ways does the Church’s understanding of the Faith grow? The supernatural sense of faith 91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, who instructs them [53] and guides them into all truth. [54] 92 “The whole body of the faithful. . . cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals.” [55] 93 “By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . the People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life.” [56] Growth in understanding the faith 94 Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in the life of the Church: - “through the contemplation and study of believers who ponder these things in their hearts”; [57] it is in particular “theological research [which] deepens knowledge of revealed truth”. [58] - “from the intimate sense of spiritual realities which [believers] experience”, [59] The sacred Scriptures “grow with the one who reads them.” [60] - “from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth”. [61] 95 “It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls.” [62] 45 DV 10 # 1; cf.I Tim 6:20; 2 Tim 1:12-14(Vulg.). 46 DV 10 # 1; cf. Acts 2:42 (Greek); Pius XII, Apost. Const.    Munificentissimus Deus, 1 November 1950: AAS 42 (1950), 756, taken along with the words of St. Cyprian, Epist. 66, 8: CSEL 3/2, 733: “The Church    is the people united to its Priests, the flock adhering to its Shepherd.” 47 DV 10 #  2. 48 DV 10 para 2. 49 Lk 10:16; cf. LG 20. 50 Cf. Jn 8:31-32. 51 Cf. Vatican Council I: DS 3016: nexus mysteriorum; LC 25. 52 UR II. 53 Cf. I Jn 2:20, 27 54 Cf. . Jn 16:13 55 LG 12; cf. St. Augustine, De praed. sanct. 14, 27: PL 44, 980. 56 LG 12; cf. Jude 3. 57 DV 8 #  2; cf. Lk 2:19, 51 58 GS 62 # 7; cf. GS 44 # 2; DV 23; 24; UR 4. 59 DV 8 # 2. 60 DV 8 # 2. 61 St. Gregory the Great, Hom. in Ezek. 1, 7, 8: PL 76, 843D. 62 DV 10 # 3. IN BRIEF 96 What Christ entrusted to the apostles, they in turn handed on by their preaching and writing, under the inspiration of the Holy Spirit, to all generations, until Christ returns in glory. 97 “Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God” (DV 10) in which, as in a mirror, the pilgrim Church contemplates God, the source of all her riches. 98 “The Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes” (DV 8 # 1). 99 Thanks to its supernatural sense of faith, the People of God as a whole never ceases to welcome, to penetrate more deeply and to live more fully from the gift of divine Revelation. 100 The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him. Found at CCC94: The three ways in which the Church’s understanding of the Faith grows are: 1. study (theology), 2. spiritual life (sanctity) and 3. Brother Porter no 4:33 http://ourcatechism.com/BroPorter/2010/01/oc-0112-episode-012-catechism-0080-0090 http://ourcatechism.com/BroPorter/2010/01/oc-0112-episode-012-catechism-0080-0090#comments Mon, 11 Jan 2010 18:19:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2337 http://ourcatechism.com/BroPorter/2010/01/oc-0112-episode-012-catechism-0080-0090/feed 0 Catechism 0080-0090 - How are Scripture and Tradition two distinct modes of transmission of Revelation? - II. The Relationship Between Tradition and Sacred Scripture - One common source. . . - 80 “Sacred Tradition and Sacred Scripture, then, Catechism 0080-0090 How are Scripture and Tradition two distinct modes of transmission of Revelation? II. The Relationship Between Tradition and Sacred Scripture One common source. . . 80 “Sacred Tradition and Sacred Scripture, then, are b... Brother Porter no 6:45 http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079 http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079#comments Sun, 10 Jan 2010 21:35:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079 http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079/feed 0 How did the Apostolic Tradition begin and continue? - Catechism 0074-0079 Article 2 - THE TRANSMISSION OF DIVINE REVELATION - 74 God “desires all men to be saved and to come to the knowledge of the truth”: [29] that is, of Christ Jesus. How did the Apostolic Tradition begin and continue? Catechism 0074-0079 Article 2 THE TRANSMISSION OF DIVINE REVELATION 74 God “desires all men to be saved and to come to the knowledge of the truth”: [29] that is, of Christ Jesus. [30] Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth: God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations. [31] 29 1 Tim 2:4 30 cf. Jn 14:6 31 DV 7; cf. 2 Cor 1:20; 3:16 - 4:6 I. The Apostolic Tradition 75 “Christ the Lord, in whom the entire Revelation of the most high God is summed up, commanded the apostles to preach the Gospel, which had been promised beforehand by the prophets, and which he fulfilled in his own person and promulgated with his own lips. In preaching the Gospel, they were to communicate the gifts of God to all men. This Gospel was to be the source of all saving truth and moral discipline.” [32] In the apostolic preaching. . . 76 In keeping with the Lord's command, the Gospel was handed on in two ways: - orally “by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received - whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit”; [33] - in writing “by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing”. [34] . . . continued in apostolic succession 77 “In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority.” [35] Indeed, “the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time.” [36] 78 This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, “the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes.” [37] “The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer.” [38] 79 The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church: “God, who spoke in the past, continues to converse with the Spouse of his beloved Son. and the Holy Spirit, through whom the living voice of the Gospel rings out in the Church - and through her in the world - leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness.” [39] 32 DV 7; cf. Mt 28:19-20; Mk 16:15 33 DV 7. 34 DV 7. 35 DV 7 # 2; St. Irenaeus, Adv. haeres. 3, 3, 1: PG 7/1, 848;    Harvey, 2, 9. 36 DV 8 # 1. 37 DV 8 # 1. 38 DV 8 # 3. 39 DV 8 # 3; cf. Col 3:16. (CCC 75-79) The Apostolic Tradition began with the preaching of the apostles and continues in the apostolic succession (bishops). Brother Porter no 4:00 http://ourcatechism.com/BroPorter/2010/01/oc-0110-episode-010-catechism-0065-0073 http://ourcatechism.com/BroPorter/2010/01/oc-0110-episode-010-catechism-0065-0073#comments Sun, 10 Jan 2010 21:30:53 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2328 http://ourcatechism.com/BroPorter/2010/01/oc-0110-episode-010-catechism-0065-0073/feed 0 Catechism 0065-0073 Whom does the covenant with Noah include and how long will it remain in force? - III. Christ Jesus -- “Mediator and Fullness of All Revelation” [25] - God has said everything in his Word - 65 “In many and various ways God spoke of o... Catechism 0065-0073 Whom does the covenant with Noah include and how long will it remain in force? III. Christ Jesus -- “Mediator and Fullness of All Revelation” [25] God has said everything in his Word 65 “In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son.” [26] Christ, the Son of God made man, is the Father's one, perfect and unsurpassable Word. In him he has said everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2: In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word - and he has no more to say. . . because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behaviour but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty. [27] There will be no further Revelation 66 “The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ.” [28] Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries. 67 Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfilment, as is the case in certain nonChristian religions and also in certain recent sects which base themselves on such “revelations”. 25 DV 2. 26 Heb 1:1-2 27 St. John of the Cross, the Ascent of Mount Carmel 2, 22, 3-5 in The    Collected Works of St. John of the Cross, tr. K. Kavanaugh OCD and O.    Rodriguez OCD (Washington DC: Institute of Carmelite Studies, 1979),    179-180: LH, Advent, week 2, Monday, OR. 28 DV 4; cf. I Tim 6:14; Titus 2:13 IN BRIEF 68 By love, God has revealed himself and given himself to man. He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life. 69 God has revealed himself to man by gradually communicating his own mystery in deeds and in words. 70 Beyond the witness to himself that God gives in created things, he manifested himself to our first parents, spoke to them and, after the fall, promised them salvation (cf Gen 3:15) and offered them his covenant. 71 God made an everlasting covenant with Noah and with all living beings (cf Gen 9:16). It will remain in force as long as the world lasts. 72 God chose Abraham and made a covenant with him and his descendants. By the covenant God formed his people and revealed his law to them through Moses. Through the prophets, he prepared them to accept the salvation destined for all humanity. 73 God has revealed himself fully by sending his own Son, in whom he has established his covenant for ever. the Son is his Father's definitive Word; so there will be no further Revelation after him. And the answer to todays question: (CCC 71) The covenant with Noah includes all living beings and will remain in force as long as the world lasts. Brother Porter no 5:06 http://ourcatechism.com/BroPorter/2010/01/oc-0109-episode-009-catechism-0054-0064 http://ourcatechism.com/BroPorter/2010/01/oc-0109-episode-009-catechism-0054-0064#comments Sun, 03 Jan 2010 17:20:31 +0000 Brother Porter http://1416329060 http://ourcatechism.com/BroPorter/2010/01/oc-0109-episode-009-catechism-0054-0064/feed 0 Catechism 0054-0064 II. The Stages of Revelation - In the beginning God makes himself known - 54 “God, who creates and conserves all things by his Word, provides men with constant evidence of himself in created realities. and furthermore, Catechism 0054-0064 II. The Stages of Revelation In the beginning God makes himself known 54 “God, who creates and conserves all things by his Word, provides men with constant evidence of himself in created realities. and furthermore, wishing to open up the way to heavenly salvation - he manifested himself to our first parents from the very beginning.” [6] He invited them to intimate communion with himself and clothed them with resplendent grace and justice. 55 This revelation was not broken off by our first parents' sin. “After the fall, (God) buoyed them up with the hope of salvation, by promising redemption; and he has never ceased to show his solicitude for the human race. For he wishes to give eternal life to all those who seek salvation by patience in well-doing.” [7] Even when he disobeyed you and lost your friendship you did not abandon him to the power of death. . . Again and again you offered a covenant to man. [8] The covenant with Noah 56 After the unity of the human race was shattered by sin God at once sought to save humanity part by part. the covenant with Noah after the flood gives expression to the principle of the divine economy toward the “nations”, in other words, towards men grouped “in their lands, each with (its) own language, by their families, in their nations”. [9] 57 This state of division into many nations, each entrusted by divine providence to the guardianship of angels, is at once cosmic, social and religious. It is intended to limit the pride of fallen humanity [10] united only in its perverse ambition to forge its own unity as at Babel. [11] But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly threaten this provisional economy with the perversion of paganism. [12] 58 The covenant with Noah remains in force during the times of the Gentiles, until the universal proclamation of the Gospel. [13] The Bible venerates several great figures among the Gentiles: Abel the just, the king-priest Melchisedek - a figure of Christ - and the upright “Noah, Daniel, and Job”. [14] Scripture thus expresses the heights of sanctity that can be reached by those who live according to the covenant of Noah, waiting for Christ to “gather into one the children of God who are scattered abroad”. [15] God chooses Abraham 59 In order to gather together scattered humanity God calls Abram from his country, his kindred and his father's house, [16] and makes him Abraham, that is, “the father of a multitude of nations”. “In you all the nations of the earth shall be blessed.” [17] 60 The people descended from Abraham would be the trustee of the promise made to the patriarchs, the chosen people, called to prepare for that day when God would gather all his children into the unity of the Church. [18] They would be the root on to which the Gentiles would be grafted, once they came to believe. [19] 61 The patriarchs, prophets and certain other Old Testament figures have been and always will be honoured as saints in all the Church's liturgical traditions. God forms his people Israel 62 After the patriarchs, God formed Israel as his people by freeing them from slavery in Egypt. He established with them the covenant of Mount Sinai and, through Moses, gave them his law so that they would recognize him and serve him as the one living and true God, the provident Father and just judge, and so that they would look for the promised Saviour. [20] 63 Israel is the priestly people of God, “called by the name of the LORD”, and “the first to hear the word of God”, [21] The people of “elder brethren” in the faith of Abraham. 64 Through the prophets, God forms his people in the hope of salvation, in the expectation of a new and everlasting Covenant intended for all, to be written on their hearts. [22] The prophets proclaim a radical redemption of the People of God, purification from all their infidelities, a salvation which will include all the nations. Brother Porter no 6:43 http://ourcatechism.com/BroPorter/2010/01/oc-0108-episode-008-catechism-0050-0053 http://ourcatechism.com/BroPorter/2010/01/oc-0108-episode-008-catechism-0050-0053#comments Sun, 03 Jan 2010 17:15:27 +0000 Brother Porter http://1840868091 http://ourcatechism.com/BroPorter/2010/01/oc-0108-episode-008-catechism-0050-0053/feed 0 Catechism 0050-0053 CHAPTER TWO GOD COMES TO MEET MAN - 50 By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divin... Catechism 0050-0053 CHAPTER TWO GOD COMES TO MEET MAN 50 By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation. [1] Through an utterly free decision, God has revealed himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit. 1 Cf. Dei Filius DS 3015. Article 1 THE REVELATION OF GOD I. God Reveals His “Plan of Loving Goodness” 51 “It pleased God, in his goodness and wisdom, to reveal himself and to make known the mystery of his will. His will was that men should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit, and thus become sharers in the divine nature.” [2] 52 God, who “dwells in unapproachable light”, wants to communicate his own divine life to the men he freely created, in order to adopt them as his sons in his only-begotten Son. [3] By revealing himself God wishes to make them capable of responding to him, and of knowing him and of loving him far beyond their own natural capacity. 53 The divine plan of Revelation is realized simultaneously “by deeds and words which are intrinsically bound up with each other” [4] and shed light on each another. It involves a specific divine pedagogy: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ. St. Irenaeus of Lyons repeatedly speaks of this divine pedagogy using the image of God and man becoming accustomed to one another: the Word of God dwelt in man and became the Son of man in order to accustom man to perceive God and to accustom God to dwell in man, according to the Father's pleasure. [5] 2 DV 2; cf. Eph 1:9; 2:18; 2 Pt 1:4 3 I Tim 6:16, cf. Eph 1:4-5. 4 DV 2. 5 St. Irenaeus, Adv. haeres. 3, 20, 2: PG 7/1, 944; cf. 3, 17, 1; 4, 12, 4; 4, 21, 3. Brother Porter no 3:14 http://ourcatechism.com/BroPorter/2010/01/oc-0107-episode-007-catechism-0039-0049 http://ourcatechism.com/BroPorter/2010/01/oc-0107-episode-007-catechism-0039-0049#comments Sun, 03 Jan 2010 17:10:34 +0000 Brother Porter http://1212186159 http://ourcatechism.com/BroPorter/2010/01/oc-0107-episode-007-catechism-0039-0049/feed 0 Catechism 0039-0049 IV. How Can We Speak about God? - 39 In defending the ability of human reason to know God, the Church is expressing her confidence in the possibility of speaking about him to all men and with all men, Catechism 0039-0049 IV. How Can We Speak about God? 39 In defending the ability of human reason to know God, the Church is expressing her confidence in the possibility of speaking about him to all men and with all men, and therefore of dialogue with other religions, with philosophy and science, as well as with unbelievers and atheists. 40 Since our knowledge of God is limited, our language about him is equally so. We can name God only by taking creatures as our starting point, and in accordance with our limited human ways of knowing and thinking. 41 All creatures bear a certain resemblance to God, most especially man, created in the image and likeness of God. the manifold perfections of creatures - their truth, their goodness, their beauty all reflect the infinite perfection of God. Consequently we can name God by taking his creatures” perfections as our starting point, “for from the greatness and beauty of created things comes a corresponding perception of their Creator”. [15] 42 God transcends all creatures. We must therefore continually purify our language of everything in it that is limited, imagebound or imperfect, if we are not to confuse our image of God --”the inexpressible, the incomprehensible, the invisible, the ungraspable”-- with our human representations. [16] Our human words always fall short of the mystery of God. 43 Admittedly, in speaking about God like this, our language is using human modes of expression; nevertheless it really does attain to God himself, though unable to express him in his infinite simplicity. Likewise, we must recall that “between Creator and creature no similitude can be expressed without implying an even greater dissimilitude”; [17] and that “concerning God, we cannot grasp what he is, but only what he is not, and how other beings stand in relation to him.” [18] 15 Wis 13:5 16 Liturgy of St. John Chrysostom, Anaphora. 17 Lateran Council IV: DS 806. 18 St. Thomas Aquinas, SCG 1, 30. IN BRIEF 44 Man is by nature and vocation a religious being. Coming from God, going toward God, man lives a fully human life only if he freely lives by his bond with God. 45 Man is made to live in communion with God in whom he finds happiness: When I am completely united to you, there will be no more sorrow or trials; entirely full of you, my life will be complete (St. Augustine, Conf. 10, 28, 39: PL 32, 795}. 46 When he listens to the message of creation and to the voice of conscience, man can arrive at certainty about the existence of God, the cause and the end of everything. 47 The Church teaches that the one true God, our Creator and Lord, can be known with certainty from his works, by the natural light of human reason (cf. Vatican Council I, can. 2 # 1: DS 3026), 48 We really can name God, starting from the manifold perfections of his creatures, which are likenesses of the infinitely perfect God, even if our limited language cannot exhaust the mystery. 49 Without the Creator, the creature vanishes (GS 36). This is the reason why believers know that the love of Christ urges them to bring the light of the living God to those who do not know him or who reject him. Brother Porter no 5:15 http://ourcatechism.com/BroPorter/2010/01/oc-0106-episode-006-catechism-0031-0038 http://ourcatechism.com/BroPorter/2010/01/oc-0106-episode-006-catechism-0031-0038#comments Sun, 03 Jan 2010 17:05:07 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2313 http://ourcatechism.com/BroPorter/2010/01/oc-0106-episode-006-catechism-0031-0038/feed 0 Catechism 0031-0038 II. Ways of Coming to Know God - 31 Created in God's image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God, Catechism 0031-0038 II. Ways of Coming to Know God 31 Created in God's image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God, not in the sense of proofs in the natural sciences, but rather in the sense of “converging and convincing arguments”, which allow us to attain certainty about the truth. These “ways” of approaching God from creation have a twofold point of departure: the physical world, and the human person. 32 The world: starting from movement, becoming, contingency, and the world's order and beauty, one can come to a knowledge of God as the origin and the end of the universe. As St. Paul says of the Gentiles: For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. [7] And St. Augustine issues this challenge: Question the beauty of the earth, question the beauty of the sea, question the beauty of the air distending and diffusing itself, question the beauty of the sky. . . question all these realities. All respond: “See, we are beautiful.” Their beauty is a profession [confessio]. These beauties are subject to change. Who made them if not the Beautiful One [Pulcher] who is not subject to change? [8] 33 The human person: with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, with his longings for the infinite and for happiness, man questions himself about God's existence. In all this he discerns signs of his spiritual soul. the soul, the “seed of eternity we bear in ourselves, irreducible to the merely material”, [9] can have its origin only in God. 34 The world, and man, attest that they contain within themselves neither their first principle nor their final end, but rather that they participate in Being itself, which alone is without origin or end. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality “that everyone calls God”. [10] 35 Man's faculties make him capable of coming to a knowledge of the existence of a personal God. But for man to be able to enter into real intimacy with him, God willed both to reveal himself to man, and to give him the grace of being able to welcome this revelation in faith.(so) the proofs of God's existence, however, can predispose one to faith and help one to see that faith is not opposed to reason. 7 Rom 1:19-20; cf., Acts 14:15, 17; 17:27-28; Wis 13:1-9. 8 St. Augustine, Sermo 241, 2: PL 38, 1134, 9 GS 18 # 1; cf. 14 # 2. 10 St. Thomas Aquinas, S Th I, 2, 3. III. The Knowledge of God According to the Church 36 “Our holy mother, the Church, holds and teaches that God, the first principle and last end of all things, can be known with certainty from the created world by the natural light of human reason.” [11] Without this capacity, man would not be able to welcome God's revelation. Man has this capacity because he is created “in the image of God”. [12] 37 In the historical conditions in which he finds himself, however, man experiences many difficulties in coming to know God by the light of reason alone: Though human reason is, strictly speaking, truly capable by its own natural power and light of attaining to a true and certain knowledge of the one personal God, who watches over and controls the world by his providence, and of the natural law written in our hearts by the Creator; yet there are many obstacles which prevent reason from the effective and fruitful use of this inborn faculty. For the truths that concern the relations between God and man wholly transcend the visible order of things, and, if they are translated into human action and influence it, they call for self-surrender and abnegation. the human mind, Brother Porter no 6:34 http://ourcatechism.com/BroPorter/2010/01/oc-0105-episode-005-catechism-0026-0030 http://ourcatechism.com/BroPorter/2010/01/oc-0105-episode-005-catechism-0026-0030#comments Sun, 03 Jan 2010 17:00:58 +0000 Brother Porter http://1789789717 http://ourcatechism.com/BroPorter/2010/01/oc-0105-episode-005-catechism-0026-0030/feed 0 Catechism 0026-0030 PART ONE: THE PROFESSION OF FAITH - SECTION ONE “I BELIEVE” - “WE BELIEVE” - 26 We begin our profession of faith by saying: “I believe” or “We believe”. Before expounding the Church's faith, as confessed in the Creed, Catechism 0026-0030 PART ONE: THE PROFESSION OF FAITH SECTION ONE “I BELIEVE” - “WE BELIEVE” 26 We begin our profession of faith by saying: “I believe” or “We believe”. Before expounding the Church's faith, as confessed in the Creed, celebrated in the liturgy and lived in observance of God's commandments and in prayer, we must first ask what “to believe” means. Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life. Thus we shall consider first that search (Chapter One), then the divine Revelation by which God comes to meet man (Chapter Two), and finally the response of faith (Chapter Three). CHAPTER ONE MAN'S CAPACITY FOR GOD I. The Desire for God 27 The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself. Only in God will he find the truth and happiness he never stops searching for: The dignity of man rests above all on the fact that he is called to communion with God. This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists it is because God has created him through love, and through love continues to hold him in existence. He cannot live fully according to truth unless he freely acknowledges that love and entrusts himself to his creator. [1] 28 In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behaviour: in their prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being: From one ancestor (God) made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him - though indeed he is not far from each one of us. For “in him we live and move and have our being.” [2] 29 But this “intimate and vital bond of man to God” (GS 19 # 1) can be forgotten, overlooked, or even explicitly rejected by man. [3] Such attitudes can have different causes: revolt against evil in the world; religious ignorance or indifference; the cares and riches of this world; the scandal of bad example on the part of believers; currents of thought hostile to religion; finally, that attitude of sinful man which makes him hide from God out of fear and flee his call. [4] 30 “Let the hearts of those who seek the LORD rejoice.” [5] Although man can forget God or reject him, He never ceases to call every man to seek him, so as to find life and happiness. But this search for God demands of man every effort of intellect, a sound will, “an upright heart”, as well as the witness of others who teach him to seek God. You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure. and man, so small a part of your creation, wants to praise you: this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small a part of your creation, wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until it rests in you. [6] 1 Vatican Council II, GS 19 # 1. 2 Acts 17:26-28. 3 GS 19 # 1. 4 Cf. GS 19-21; Mt 13:22; Gen 3:8-10; Jon 1:3. 5 Ps 105:3 6 St. Augustine, Conf. I, I, I: PL 32, 659-661. Brother Porter no 5:31 http://ourcatechism.com/BroPorter/2010/01/oc-0104-episode-004-catechism-0018-0025 http://ourcatechism.com/BroPorter/2010/01/oc-0104-episode-004-catechism-0018-0025#comments Sun, 03 Jan 2010 15:15:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2307 http://ourcatechism.com/BroPorter/2010/01/oc-0104-episode-004-catechism-0018-0025/feed 0 Catechism 0018-0025 V. Practical Directions for Using this Catechism - 18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Catechism 0018-0025 V. Practical Directions for Using this Catechism 18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith. 19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis. 20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations. 21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use. 22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit's teaching in condensed formulae. These “IN BRIEF” summaries may suggest to local catechists brief summary formulae that could be memorized. VI. Necessary Adaptations 23 The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct. [17] 24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful: Whoever teaches must become “all things to all men” ( I Cor 9:22), to win everyone to Christ. . . Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers.... Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct. [18] Above all - Charity 25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism: The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love. [19] 17 Cf. CT 20-22; 25. 18 Roman Catechism, Preface II; cf. I Cor 9:22; I Pt 2:2 19 Roman Catechism, Preface 10; cf. I Cor 13 8. Brother Porter no 5:07 http://ourcatechism.com/BroPorter/2010/01/oc-0103-episode-003-catechism-0011-0017 http://ourcatechism.com/BroPorter/2010/01/oc-0103-episode-003-catechism-0011-0017#comments Sun, 03 Jan 2010 15:00:08 +0000 Brother Porter http://1464841466 http://ourcatechism.com/BroPorter/2010/01/oc-0103-episode-003-catechism-0011-0017/feed 0 Catechism 0011-0017 III. The Aim and Intended Readership of the Catechism - 11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, Catechism 0011-0017 III. The Aim and Intended Readership of the Catechism 11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve “as a point of reference for the catechisms or compendia that are composed in the various countries”. [15] 12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful. 15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4. IV. Structure of this Catechism 13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord's Prayer). Part One: the Profession of Faith 14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men. [16] First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). the profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Saviour; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two). Part Two: the Sacraments of Faith 15 The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy (Section One), especially in the seven sacraments (Section Two). Part Three: the Life of Faith 16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it - through right conduct freely chosen, with the help of God's law and grace (Section One), and through conduct that fulfils the twofold commandment of charity, specified in God's Ten Commandments (Section Two). Part Four: Prayer in the Life of Faith 17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us. 16 Cf. Mt 10:32; Rom 10:9 Brother Porter no 4:56 http://ourcatechism.com/BroPorter/2010/01/oc-0102-episode-002-catechism-0001-0010 http://ourcatechism.com/BroPorter/2010/01/oc-0102-episode-002-catechism-0001-0010#comments Sat, 02 Jan 2010 15:56:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2298 http://ourcatechism.com/BroPorter/2010/01/oc-0102-episode-002-catechism-0001-0010/feed 0 Catechism 0001-0010 PROLOGUE - “FATHER,... this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” [1] “God our Saviour desires all men to be saved and to come to the knowledge of the truth. Catechism 0001-0010 PROLOGUE “FATHER,... this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” [1] “God our Saviour desires all men to be saved and to come to the knowledge of the truth.” [2] “There is no other name under heaven given among men by which we must be saved” [3] - than the name of JESUS. 1 Jn 17 3 2 1 Tim 2:3-4. 3 Acts 4:12 I. The life of man - to know and love God 1 God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Saviour. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life. 2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” [4] Strengthened by this mission, the apostles “went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it.” [5] 3 Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer. [6] 4 Mt 28:19-20 5 Mk 16:20 6 Cf. Acts 2:42 II. Handing on the Faith: Catechesis 4 Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ. [7] 5 “Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.” [8] 6 While not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission which have a catechetical aspect, that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness. [9] 7 “Catechesis is intimately bound up with the whole of the Church's life. Not only her geographical extension and numerical increase, but even more her inner growth and correspondence with God's plan depend essentially on catechesis.” [10] 8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us. [11] 9 “The ministry of catechesis draws ever fresh energy from the councils. the Council of Trent is a noteworthy example of this. Brother Porter no 8:16 http://ourcatechism.com/BroPorter/2010/01/oc-0101-episode-01-catechism-introduction http://ourcatechism.com/BroPorter/2010/01/oc-0101-episode-01-catechism-introduction#comments Fri, 01 Jan 2010 21:33:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2276 http://ourcatechism.com/BroPorter/2010/01/oc-0101-episode-01-catechism-introduction/feed 0 APOSTOLIC LETTER FIDEI DEPOSITUM ON THE PUBLICATION OF THE CATECHISM OF THE CATHOLIC CHURCH PREPARED FOLLOWING THE SECOND VATICAN ECUMENICAL COUNCIL - JOHN PAUL, BISHOP SERVANT OF THE SERVANTS OF GOD FOR EVERLASTING MEMORY - To my Venerable Brother Ca... APOSTOLIC LETTER FIDEI DEPOSITUM ON THE PUBLICATION OF THE CATECHISM OF THE CATHOLIC CHURCH PREPARED FOLLOWING THE SECOND VATICAN ECUMENICAL COUNCIL JOHN PAUL, BISHOP SERVANT OF THE SERVANTS OF GOD FOR EVERLASTING MEMORY To my Venerable Brot... Brother Porter no 15:59 http://ourcatechism.com/BroPorter/2009/12/oc-1230-episode-364-catechism-2850-2856 http://ourcatechism.com/BroPorter/2009/12/oc-1230-episode-364-catechism-2850-2856#comments Sat, 26 Dec 2009 20:15:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2259 http://ourcatechism.com/BroPorter/2009/12/oc-1230-episode-364-catechism-2850-2856/feed 0 Catechism 2850-2856 VII “BUT DELIVER US FROM EVIL” - 2850 The last petition to our Father is also included in Jesus' prayer: “I am not asking you to take them out of the world, but I ask you to protect them from the evil one. Catechism 2850-2856 VII “BUT DELIVER US FROM EVIL” 2850 The last petition to our Father is also included in Jesus' prayer: “I am not asking you to take them out of the world, but I ask you to protect them from the evil one.” [163] It touches each of us personally, but it is always “we” who pray, in communion with the whole Church, for the deliverance of the whole human family. the Lord's Prayer continually opens us to the range of God's economy of salvation. Our interdependence in the drama of sin and death is turned into solidarity in the Body of Christ, the “communion of saints.” [164] 2851 In this petition, evil is not an abstraction, but refers to a person, Satan, the Evil One, the angel who opposes God. the devil (dia-bolos) is the one who “throws himself across” God's plan and his work of salvation accomplished in Christ. 2852 “A murderer from the beginning, . . . a liar and the father of lies,” Satan is “the deceiver of the whole world.” [165] Through him sin and death entered the world and by his definitive defeat all creation will be “freed from the corruption of sin and death.” [166] Now “we know that anyone born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him. We know that we are of God, and the whole world is in the power of the evil one.” [167] The Lord who has taken away your sin and pardoned your faults also protects you and keeps you from the wiles of your adversary the devil, so that the enemy, who is accustomed to leading into sin, may not surprise you. One who entrusts himself to God does not dread the devil. “If God is for us, who is against us?” [168] 2853 Victory over the “prince of this world” [169] was won once for all at the Hour when Jesus freely gave himself up to death to give us his life. This is the judgment of this world, and the prince of this world is “cast out.” [170] “He pursued the woman” [171] but had no hold on her: the new Eve, “full of grace” of the Holy Spirit, is preserved from sin and the corruption of death (the Immaculate Conception and the Assumption of the Most Holy Mother of God, Mary, ever virgin). “Then the dragon was angry with the woman, and went off to make war on the rest of her offspring.” [172] Therefore the Spirit and the Church pray: “Come, Lord Jesus,” [173] since his coming will deliver us from the Evil One. 2854 When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past, and future, of which he is the author or instigator. In this final petition, the Church brings before the Father all the distress of the world. Along with deliverance from the evils that overwhelm humanity, she implores the precious gift of peace and the grace of perseverance in expectation of Christ's return By praying in this way, she anticipates in humility of faith the gathering together of everyone and everything in him who has “the keys of Death and Hades,” who “is and who was and who is to come, the Almighty.” [174] Deliver us, Lord, we beseech you, from every evil and grant us peace in our day, so that aided by your mercy we might be ever free from sin and protected from all anxiety, as we await the blessed hope and the coming of our Savior, Jesus Christ. [175] 150 Cf. Mt 26 41. 151 Jas 113. 152 Cf. Lk. 8:13-15; Acts 14:22; Rom 5:3-5; 2 Tim 3:12. 153 Cf. Jas 1:14-15. 154 Cf. Gen 3:6. 155 Origen, De orat. 29 PG 11, 544CD. 156 Mt 6:21, 24. 157 Gal 5:25. 158 1 Cor 10:13. 159 Cf. Mt 4:1-11; 26:36-44. 160 Jn 17:11; Cf. Mk 13:9, 23, 33-37; 14:38; Lk 12:35-40. 161 Cf. 1 Cor 16:13; Col 4:2; 1 Thess 5:6; 1 Pet 5:8. 162 Rev 16:15. 163 Jn 17:15. 164 Cf. RP 16. 165 Jn 8:44; Rev 12:9. 166 Roman Missal, Eucharistic Prayer IV, 125. 167 1 Jn 5:18-19. 168 St. Ambrose, De Sacr. 5, 4, 30: PL 16, 454; cf. Rom 8:31. 169 Jn 14:30. 170 Jn 12:31; Rev 12:10. 171 Rev 12:13-16. 172 Rev 12:17. 173 Rev 22:17,20. 174 Rev 1:8, 18; cf. Rev 1:4; Eph 1:10. 175 Roman Missal, Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1231-episode-365-catechism-2857-2865 http://ourcatechism.com/BroPorter/2009/12/oc-1231-episode-365-catechism-2857-2865#comments Sat, 26 Dec 2009 20:15:35 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2263 http://ourcatechism.com/BroPorter/2009/12/oc-1231-episode-365-catechism-2857-2865/feed 0   - Catechism 2857-2865 IN BRIEF - 2857 In the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfillment of his will.   Catechism 2857-2865 IN BRIEF 2857 In the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfillment of his will. the four others present our wants to him: they ask that our lives be nourished, healed of sin, and made victorious in the struggle of good over evil. 2858 By asking “hallowed be thy name” we enter into God's plan, the sanctification of his name - revealed first to Moses and then in Jesus - by us and in us, in every nation and in each man. 2859 By the second petition, the Church looks first to Christ's return and the final coming of the Reign of God. It also prays for the growth of the Kingdom of God in the “today” of our own lives. 2860 In the third petition, we ask our Father to unite our will to that of his Son, so as to fulfill his plan of salvation in the life of the world. 2861 In the fourth petition, by saying “give us,” we express in communion with our brethren our filial trust in our heavenly Father. “Our daily bread” refers to the earthly nourishment necessary to everyone for subsistence, and also to the Bread of Life: the Word of God and the Body of Christ. It is received in God's “today,” as the indispensable, (super - ) essential nourishment of the feast of the coming Kingdom anticipated in the Eucharist. 2862 The fifth petition begs God's mercy for our offences, mercy which can penetrate our hearts only if we have learned to forgive our enemies, with the example and help of Christ. 2863 When we say “lead us not into temptation” we are asking God not to allow us to take the path that leads to sin. This petition implores the Spirit of discernment and strength; it requests the grace of vigilance and final perseverance. 2864 In the last petition, “but deliver us from evil,” Christians pray to God with the Church to show forth the victory, already won by Christ, over the “ruler of this world,” Satan, the angel personally opposed to God and to his plan of salvation. 2865 By the final “Amen,” we express our “fiat” concerning the seven petitions: “So be it”. I apologize for the hum in the audio portion.  I have not been able to track down the issue. I just installed Windows 7 but nothing else has changed. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1229-episode-363-catechism-2846-2849 http://ourcatechism.com/BroPorter/2009/12/oc-1229-episode-363-catechism-2846-2849#comments Sat, 26 Dec 2009 20:10:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2254 http://ourcatechism.com/BroPorter/2009/12/oc-1229-episode-363-catechism-2846-2849/feed 0 Catechism 2846-2849 VI. “And Lead Us not into Temptation” - 2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation. Catechism 2846-2849 VI. “And Lead Us not into Temptation” 2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation. It is difficult to translate the Greek verb used by a single English word: the Greek means both “do not allow us to enter into temptation” and “do not let us yield to temptation.” [150] “God cannot be tempted by evil and he himself tempts no one”; [151] on the contrary, he wants to set us free from evil. We ask him not to allow us to take the way that leads to sin. We are engaged in the battle “between flesh and spirit”; this petition implores the Spirit of discernment and strength. 2847 The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, [152] and temptation, which leads to sin and death. [153] We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a “delight to the eyes” and desirable, [154] when in reality its fruit is death. God does not want to impose the good, but wants free beings.... There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the goods that temptation has revealed to us. [155] 2848 “Lead us not into temptation” implies a decision of the heart: “For where your treasure is, there will your heart be also.... No one can serve two masters.” [156] “If we live by the Spirit, let us also walk by the Spirit.” [157] In this assent to the Holy Spirit the Father gives us strength. “No testing has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, so that you may be able to endure it.” [158] 2849 Such a battle and such a victory become possible only through prayer. It is by his prayer that Jesus vanquishes the tempter, both at the outset of his public mission and in the ultimate struggle of his agony. [159] In this petition to our heavenly Father, Christ unites us to his battle and his agony. He urges us to vigilance of the heart in communion with his own. Vigilance is “custody of the heart,” and Jesus prayed for us to the Father: “Keep them in your name.” [160] The Holy Spirit constantly seeks to awaken us to keep watch. [161] Finally, this petition takes on all its dramatic meaning in relation to the last temptation of our earthly battle; it asks for final perseverance. “Lo, I am coming like a thief! Blessed is he who is awake.” [162] Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1228-episode-362-catechism-2842-2845 http://ourcatechism.com/BroPorter/2009/12/oc-1228-episode-362-catechism-2842-2845#comments Sat, 26 Dec 2009 20:05:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2251 http://ourcatechism.com/BroPorter/2009/12/oc-1228-episode-362-catechism-2842-2845/feed 0 Catechism 2842-2845 - 2842 This “as” is not unique in Jesus' teaching: “You, therefore, must be perfect, as your heavenly Father is perfect”; “Be merciful, even as your Father is merciful”; “A new commandment I give to you, that you love one another, Catechism 2842-2845 2842 This “as” is not unique in Jesus' teaching: “You, therefore, must be perfect, as your heavenly Father is perfect”; “Be merciful, even as your Father is merciful”; “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.” [139] It is impossible to keep the Lord's commandment by imitating the divine model from outside; there has to be a vital participation, coming from the depths of the heart, in the holiness and the mercy and the love of our God. Only the Spirit by whom we live can make “ours” the same mind that was in Christ Jesus. [140] Then the unity of forgiveness becomes possible and we find ourselves “forgiving one another, as God in Christ forgave” us. [141] 2843 Thus the Lord's words on forgiveness, the love that loves to the end, [142] become a living reality. the parable of the merciless servant, which crowns the Lord's teaching on ecclesial communion, ends with these words: “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” [143] It is there, in fact, “in the depths of the heart,” that everything is bound and loosed. It is not in our power not to feel or to forget an offense; but the heart that offers itself to the Holy Spirit turns injury into compassion and purifies the memory in transforming the hurt into intercession. 2844 Christian prayer extends to the forgiveness of enemies, [144] transfiguring the disciple by configuring him to his Master. Forgiveness is a high-point of Christian prayer; only hearts attuned to God's compassion can receive the gift of prayer. Forgiveness also bears witness that, in our world, love is stronger than sin. the martyrs of yesterday and today bear this witness to Jesus. Forgiveness is the fundamental condition of the reconciliation of the children of God with their Father and of men with one another. [145] 2845 There is no limit or measure to this essentially divine forgiveness, [146] whether one speaks of “sins” as in Luke ( 11:4), “debts” as in Matthew ( 6:12). We are always debtors: “Owe no one anything, except to love one another.” [147] The communion of the Holy Trinity is the source and criterion of truth in every relation ship. It is lived out in prayer, above all in the Eucharist. [148] God does not accept the sacrifice of a sower of disunion, but commands that he depart from the altar so that he may first be reconciled with his brother. For God can be appeased only by prayers that make peace. To God, the better offering is peace, brotherly concord, and a people made one in the unity of the Father, Son, and Holy Spirit. [149] 133 Cf. Lk 15:11-32, 18:13. 134 Col 1:14; Eph 1:7. 135 Cf. Mt 26:28; Jn 20:23. 136 Cf. l Jn 4:20. 137 Cf. Mt 6:14-15; 5:23-24; Mk 11:25. 138 Mt 19:26. 139 Mt 5:48; Lk 6:36; Jn 13:34. 140 Cf. Gal 5:25; Phil 2:1,5. 141 Eph 4:32. 142 Cf. Jn 13:1. 143 Cf. Mt 18:23-35. 144 Cf. Mt 5:43-44. 145 Cf. 2 Cor 5:18-21; John Paul II, DM 14. 146 Cf. Mt 18:21-22; Lk 17:3-4. 147 Rom 13:8. 148 Cf. Mt 5:23-24; 1 Jn 3:19-24. 149 St. Cyprian, De Dom. orat. 23: PL 4, 535-536; cf. Mt 5:24. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1227-episode-361-catechism-2838-2841 http://ourcatechism.com/BroPorter/2009/12/oc-1227-episode-361-catechism-2838-2841#comments Sat, 26 Dec 2009 20:00:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2248 http://ourcatechism.com/BroPorter/2009/12/oc-1227-episode-361-catechism-2838-2841/feed 0 Catechism 2838-2841 V. “And Forgive Us Our Trespasses, as We Forgive Those Who Trespass AGAINST US” - 2838 This petition is astonishing. If it consisted only of the first phrase, “and forgive us our trespasses,” it might have been included, implicitly, Catechism 2838-2841 V. “And Forgive Us Our Trespasses, as We Forgive Those Who Trespass AGAINST US” 2838 This petition is astonishing. If it consisted only of the first phrase, “and forgive us our trespasses,” it might have been included, implicitly, in the first three petitions of the Lord's Prayer, since Christ's sacrifice is “that sins may be forgiven.” But, according to the second phrase, our petition will not be heard unless we have first met a strict requirement. Our petition looks to the future, but our response must come first, for the two parts are joined by the single word “as.” and forgive us our trespasses . . . 2839 With bold confidence, we began praying to our Father. In begging him that his name be hallowed, we were in fact asking him that we ourselves might be always made more holy. But though we are clothed with the baptismal garment, we do not cease to sin, to turn away from God. Now, in this new petition, we return to him like the prodigal son and, like the tax collector, recognize that we are sinners before him. [133] Our petition begins with a “confession” of our wretchedness and his mercy. Our hope is firm because, in his Son, “we have redemption, the forgiveness of sins.” [134] We find the efficacious and undoubted sign of his forgiveness in the sacraments of his Church. [135] 2840 Now - and this is daunting - this outpouring of mercy cannot penetrate our hearts as long as we have not forgiven those who have trespassed against us. Love, like the Body of Christ, is indivisible; we cannot love the God we cannot see if we do not love the brother or sister we do see. [136] In refusing to forgive our brothers and sisters, our hearts are closed and their hardness makes them impervious to the Father's merciful love; but in confessing our sins, our hearts are opened to his grace. 2841 This petition is so important that it is the only one to which the Lord returns and which he develops explicitly in the Sermon on the Mount. [137] This crucial requirement of the covenant mystery is impossible for man. But “with God all things are possible.” [138] . . . as we forgive those who trespass against us Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1225-episode-359-catechism-2822-2827 http://ourcatechism.com/BroPorter/2009/12/oc-1225-episode-359-catechism-2822-2827#comments Sat, 19 Dec 2009 23:45:54 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2236 http://ourcatechism.com/BroPorter/2009/12/oc-1225-episode-359-catechism-2822-2827/feed 0 Catechism 2822-2827 III. “Thy Will Be Done on Earth as It is in Heaven” - 2822 Our Father “desires all men to be saved and to come to the knowledge of the truth.” [95] He “is forbearing toward you, not wishing that any should perish. Catechism 2822-2827 III. “Thy Will Be Done on Earth as It is in Heaven” 2822 Our Father “desires all men to be saved and to come to the knowledge of the truth.” [95] He “is forbearing toward you, not wishing that any should perish.” [96] His commandment is “that you love one another; even as I have loved you, that you also love one another.” [97] This commandment summarizes all the others and expresses his entire will. 2823 “He has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ . . . to gather up all things in him, things in heaven and things on earth. In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will.” [98] We ask insistently for this loving plan to be fully realized on earth as it is already in heaven. 2824 In Christ, and through his human will, the will of the Father has been perfectly fulfilled once for all. Jesus said on entering into this world: “Lo, I have come to do your will, O God.” [99] Only Jesus can say: “I always do what is pleasing to him.” [100] In the prayer of his agony, he consents totally to this will: “not my will, but yours be done.” [101] For this reason Jesus “gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father.” [102] “and by that will we have been sanctified through the offering of the body of Jesus Christ once for all.” [103] 2825 “Although he was a Son, [Jesus] learned obedience through what he suffered.” [104] How much more reason have we sinful creatures to learn obedience - we who in him have become children of adoption. We ask our Father to unite our will to his Son's, in order to fulfill his will, his plan of salvation for the life of the world. We are radically incapable of this, but united with Jesus and with the power of his Holy Spirit, we can surrender our will to him and decide to choose what his Son has always chosen: to do what is pleasing to the Father. [105] In committing ourselves to [Christ], we can become one spirit with him, and thereby accomplish his will, in such wise that it will be perfect on earth as it is in heaven. [106] Consider how Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say “thy will be done in me or in us,” but “on earth,” the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven. [107] 2826 By prayer we can discern “what is the will of God” and obtain the endurance to do it. [108] Jesus teaches us that one enters the kingdom of heaven not by speaking words, but by doing “the will of my Father in heaven.” [109] 2827 “If any one is a worshiper of God and does his will, God listens to him.” [110] Such is the power of the Church's prayer in the name of her Lord, above all in the Eucharist. Her prayer is also a communion of intercession with the all-holy Mother of God [111] and all the saints who have been pleasing to the Lord because they willed his will alone: It would not be inconsistent with the truth to understand the words, “Thy will be done on earth as it is in heaven,” to mean: “in the Church as in our Lord Jesus Christ himself”; or “in the Bride who has been betrothed, just as in the Bridegroom who has accomplished the will of the Father.” [112] 95 1 Tim 2:3-4. 96 2 Pet 3:9; cf. Mt 18:14. 97 Jn 13:34; cf. 1 Jn 3; 4; Lk 10:25-37. 98 Eph 1:9-11. 99 Heb 10:7; Ps 40:7. 100 Jn 8:29. 101 Lk 22:42; cf. Jn 4:34; 5:30; 6:38. 102 Gal 1:4. 103 Heb 10:10. 104 Heb 5:8. 105 Cf. Jn 8:29. 106 Origen, De orat. 26 PG 11, 501B. 107 St. John Chrysostom, Hom. in Mt. 19, 5 PG 57, 280. 108 Rom 12:2; Cf. Eph 5:17; Cf. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1226-episode-360-catechism-2828-2837 http://ourcatechism.com/BroPorter/2009/12/oc-1226-episode-360-catechism-2828-2837#comments Sat, 19 Dec 2009 23:45:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2239 http://ourcatechism.com/BroPorter/2009/12/oc-1226-episode-360-catechism-2828-2837/feed 0 Catechism 2828-2837 IV. “Give Us This Day Our Daily Bread” - 2828 “Give us”: the trust of children who look to their Father for everything is beautiful. “He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. Catechism 2828-2837 IV. “Give Us This Day Our Daily Bread” 2828 “Give us”: the trust of children who look to their Father for everything is beautiful. “He makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.” [113] He gives to all the living “their food in due season.” [114] Jesus teaches us this petition, because it glorifies our Father by acknowledging how good he is, beyond all goodness. 2829 “Give us” also expresses the covenant. We are his and he is ours, for our sake. But this “us” also recognizes him as the Father of all men and we pray to him for them all, in solidarity with their needs and sufferings. 2830 “Our bread”: the Father who gives us life cannot not but give us the nourishment life requires - all appropriate goods and blessings, both material and spiritual. In the Sermon on the Mount, Jesus insists on the filial trust that cooperates with our Father's providence. [115] He is not inviting us to idleness, [116] but wants to relieve us from nagging worry and preoccupation. Such is the filial surrender of the children of God: To those who seek the kingdom of God and his righteousness, he has promised to give all else besides. Since everything indeed belongs to God, he who possesses God wants for nothing, if he himself is not found wanting before God. [117] 2831 But the presence of those who hunger because they lack bread opens up another profound meaning of this petition. the drama of hunger in the world calls Christians who pray sincerely to exercise responsibility toward their brethren, both in their personal behavior and in their solidarity with the human family. This petition of the Lord's Prayer cannot be isolated from the parables of the poor man Lazarus and of the Last Judgment. [118] 2832 As leaven in the dough, the newness of the kingdom should make the earth “rise” by the Spirit of Christ. [119] This must be shown by the establishment of justice in personal and social, economic and international relations, without ever forgetting that there are no just structures without people who want to be just. 2833 “Our” bread is the “one” loaf for the “many.” In the Beatitudes “poverty” is the virtue of sharing: it calls us to communicate and share both material and spiritual goods, not by coercion but out of love, so that the abundance of some may remedy the needs of others. [120] 2834 “Pray and work.” [121] “Pray as if everything depended on God and work as if everything depended on you.” [122] Even when we have done our work, the food we receive is still a gift from our Father; it is good to ask him for it with thanksgiving, as Christian families do when saying grace at meals. 2835 This petition, with the responsibility it involves, also applies to another hunger from which men are perishing: “Man does not live by bread alone, but . . . by every word that proceeds from the mouth of God,” [123] that is, by the Word he speaks and the Spirit he breathes forth. Christians must make every effort “to proclaim the good news to the poor.” There is a famine on earth, “not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.” [124] For this reason the specifically Christian sense of this fourth petition concerns the Bread of Life: the Word of God accepted in faith, the Body of Christ received in the Eucharist. [125] 2836 “This day” is also an expression of trust taught us by the Lord, [126] which we would never have presumed to invent. Since it refers above all to his Word and to the Body of his Son, this “today” is not only that of our mortal time, but also the “today” of God. If you receive the bread each day, each day is today for you. If Christ is yours today, he rises for you every day. How can this be? “You are my Son, today I have begotten you.” Therefore, “today” is when Christ rises. [127] 2837 “Daily” (epiousios) occurs nowhere else in the New Testament. Taken in a temporal sense, Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1224-episode-358-catechism-2816-2821 http://ourcatechism.com/BroPorter/2009/12/oc-1224-episode-358-catechism-2816-2821#comments Sat, 19 Dec 2009 23:40:35 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2233 http://ourcatechism.com/BroPorter/2009/12/oc-1224-episode-358-catechism-2816-2821/feed 0 Catechism 2816-2821 II. “Thy Kingdom Come” - 2816 In the New Testament, the word basileia can be translated by “kingship” (abstract noun), “kingdom” (concrete noun) or “reign” (action noun). the Kingdom of God lies ahead of us. Catechism 2816-2821 II. “Thy Kingdom Come” 2816 In the New Testament, the word basileia can be translated by “kingship” (abstract noun), “kingdom” (concrete noun) or “reign” (action noun). the Kingdom of God lies ahead of us. It is brought near in the Word incarnate, it is proclaimed throughout the whole Gospel, and it has come in Christ's death and Resurrection. the Kingdom of God has been coming since the Last Supper and, in the Eucharist, it is in our midst. the kingdom will come in glory when Christ hands it over to his Father: It may even be . . . that the Kingdom of God means Christ himself, whom we daily desire to come, and whose coming we wish to be manifested quickly to us. For as he is our resurrection, since in him we rise, so he can also be understood as the Kingdom of God, for in him we shall reign. [86] 2817 This petition is “Marana tha,” the cry of the Spirit and the Bride: “Come, Lord Jesus.” Even if it had not been prescribed to pray for the coming of the kingdom, we would willingly have brought forth this speech, eager to embrace our hope. In indignation the souls of the martyrs under the altar cry out to the Lord: “O Sovereign Lord, holy and true, how long before you judge and avenge our blood on those who dwell upon the earth?” For their retribution is ordained for the end of the world. Indeed as soon as possible, Lord, may your kingdom come! [87] 2818 In the Lord's Prayer, “thy kingdom come” refers primarily to the final coming of the reign of God through Christ's return. [88] But, far from distracting the Church from her mission in this present world, this desire commits her to it all the more strongly. Since Pentecost, the coming of that Reign is the work of the Spirit of the Lord who “complete(s) his work on earth and brings us the fullness of grace.” [89] 2819 “The kingdom of God (is) righteousness and peace and joy in the Holy Spirit.” [90] The end-time in which we live is the age of the outpouring of the Spirit. Ever since Pentecost, a decisive battle has been joined between “the flesh” and the Spirit. [91] Only a pure soul can boldly say: “Thy kingdom come.” One who has heard Paul say, “Let not sin therefore reign in your mortal bodies,” and has purified himself in action, thought and word will say to God: “Thy kingdom come!” [92] 2820 By a discernment according to the Spirit, Christians have to distinguish between the growth of the Reign of God and the progress of the culture and society in which they are involved. This distinction is not a separation. Man's vocation to eternal life does not suppress, but actually reinforces, his duty to put into action in this world the energies and means received from the Creator to serve justice and peace. [93] 2821 This petition is taken up and granted in the prayer of Jesus which is present and effective in the Eucharist; it bears its fruit in new life in keeping with the Beatitudes. [94] 86 St. Cyprian, De Dom. orat. 13 PL 4, 528A. 87 Tertullian, De orat. 5: PL 1,1159A; cf. Heb 4:11; Rev 6:9; 22:20. 88 Cf. Titus 2:13. 89 Roman Missal, Eucharistic Prayer IV, 118. 90 Rom 14:17. 91 Cf. Gal 5:16-25. 92 St. Cyril of Jerusalem, Catech. myst. 5, 13: PG 33, 1120A; cf. Rom 6:12. 93 Cf. GS 22; 32; 39; 45; EN 31. 94 Cf. Jn 17:17-20; Mt 5:13-16; 6:24; 7:12-13. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1222-episode-356-catechism-2803-2806 http://ourcatechism.com/BroPorter/2009/12/oc-1222-episode-356-catechism-2803-2806#comments Sat, 19 Dec 2009 23:35:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2227 http://ourcatechism.com/BroPorter/2009/12/oc-1222-episode-356-catechism-2803-2806/feed 0 Catechism 2803-2806 Article 3 - THE SEVEN PETITIONS - 2803 After we have placed ourselves in the presence of God our Father to adore and to love and to bless him, the Spirit of adoption stirs up in our hearts seven petitions, seven blessings. Catechism 2803-2806 Article 3 THE SEVEN PETITIONS 2803 After we have placed ourselves in the presence of God our Father to adore and to love and to bless him, the Spirit of adoption stirs up in our hearts seven petitions, seven blessings. the first three, more theological, draw us toward the glory of the Father; the last four, as ways toward him, commend our wretchedness to his grace. “Deep calls to deep.” [63] 2804 The first series of petitions carries us toward him, for his own sake: thy name, thy kingdom, thy will! It is characteristic of love to think first of the one whom we love. In none of the three petitions do we mention ourselves; the burning desire, even anguish, of the beloved Son for his Father's glory seizes us: [64] “hallowed be thy name, thy kingdom come, thy will be done....” These three supplications were already answered in the saving sacrifice of Christ, but they are henceforth directed in hope toward their final fulfillment, for God is not yet all in all. [65] 2805 The second series of petitions unfolds with the same movement as certain Eucharistic epicleses: as an offering up of our expectations, that draws down upon itself the eyes of the Father of mercies. They go up from us and concern us from this very moment, in our present world: “give us . . . forgive us . . . lead us not ... deliver us....” the fourth and fifth petitions concern our life as such - to be fed and to be healed of sin; the last two concern our battle for the victory of life - that battle of prayer. 2806 By the three first petitions, we are strengthened in faith, filled with hope, and set aflame by charity. Being creatures and still sinners, we have to petition for us, for that “us” bound by the world and history, which we offer to the boundless love of God. For through the name of his Christ and the reign of his Holy Spirit, our Father accomplishes his plan of salvation, for us and for the whole world. 63 Ps 42:7. 64 Cf. Lk 22:14; 12:50. 65 Cf. 1 Cor 15:28. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1223-episode-357-catechism-2807-2815 http://ourcatechism.com/BroPorter/2009/12/oc-1223-episode-357-catechism-2807-2815#comments Sat, 19 Dec 2009 23:35:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2230 http://ourcatechism.com/BroPorter/2009/12/oc-1223-episode-357-catechism-2807-2815/feed 0 Catechism 2807-2815 I. “Hallowed be Thy Name” - 2807 The term “to hallow” is to be understood here not primarily in its causative sense (only God hallows, makes holy), but above all in an evaluative sense: to recognize as holy, to treat in a holy way. Catechism 2807-2815 I. “Hallowed be Thy Name” 2807 The term “to hallow” is to be understood here not primarily in its causative sense (only God hallows, makes holy), but above all in an evaluative sense: to recognize as holy, to treat in a holy way... Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1221-episode-355-catechism-2794-2802 http://ourcatechism.com/BroPorter/2009/12/oc-1221-episode-355-catechism-2794-2802#comments Sat, 19 Dec 2009 23:30:43 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2224 http://ourcatechism.com/BroPorter/2009/12/oc-1221-episode-355-catechism-2794-2802/feed 0 Catechism 2794-2802 IV. “Who Art in Heaven” - 2794 This biblical expression does not mean a place (“space”), but a way of being; it does not mean that God is distant, but majestic. Our Father is not “elsewhere”: he transcends everything we can conceive... Catechism 2794-2802 IV. “Who Art in Heaven” 2794 This biblical expression does not mean a place (“space”), but a way of being; it does not mean that God is distant, but majestic. Our Father is not “elsewhere”: he transcends everything we can conceive of his holiness. It is precisely because he is thrice holy that he is so close to the humble and contrite heart. “Our Father who art in heaven” is rightly understood to mean that God is in the hearts of the just, as in his holy temple. At the same time, it means that those who pray should desire the one they invoke to dwell in them. [54] “Heaven” could also be those who bear the image of the heavenly world, and in whom God dwells and tarries. [55] 2795 The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, [56] but conversion of heart enables us to return to the Father, to heaven. [57] Jn Christ, then, heaven and earth are reconciled, [58] for the Son alone “descended from heaven” and causes us to ascend there with him, by his Cross, Resurrection, and Ascension. [59] 2796 When the Church prays “our Father who art in heaven,” she is professing that we are the People of God, already seated “with him in the heavenly places in Christ Jesus” and “hidden with Christ in God;” [60] yet at the same time, “here indeed we groan, and long to put on our heavenly dwelling.” [61] [Christians] are in the flesh, but do not live according to the flesh. They spend their lives on earth, but are citizens of heaven. [62] 54 St. Augustine, De serm. Dom. in monte 2, 5, 18: PL 34, 1277. 55 St. Cyril of Jerusalem, Catech. myst. 5:11: PG 33, 1117. 56 Cf. Gen 3. 57 Jer 3:19- 4:1a; Lk 15:18, 21. 58 Cf. Isa 45:8; Ps 85:12. 59 Jn 3:13; 12:32; 14 2-3; 16:28; 20:17; Eph 4:9-10; Heb 1:3; 2:13. 60 Eph 2:6; Col 3:3. 61 2 Cor 5:2; cf. Phil 3:20; Heb 13:14. 62 Ad Diognetum 5: PG 2, 1173. IN BRIEF 2797 Simple and faithful trust, humble and joyous assurance are the proper dispositions for one who prays the Our Father. 2798 We can invoke God as “Father” because the Son of God made man has revealed him to us. Jn this Son, through Baptism, we are incorporated and adopted as sons of God. 2799 The Lord's Prayer brings us into communion with the Father and with his Son, Jesus Christ. At the same time it reveals us to ourselves (cf GS 22 # 1). 2800 Praying to our Father should develop in us the will to become like him and foster in us a humble and trusting heart. 2801 When we say “Our” Father, we are invoking the new covenant in Jesus Christ, communion with the Holy Trinity, and the divine love which spreads through the Church to encompass the world. 2802 “Who art in heaven” does not refer to a place but to God's majesty and his presence in the hearts of the just. Heaven, the Father's house, is the true homeland toward which we are heading and to which, already, we belong. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1220-episode-354-catechism-2786-2793 http://ourcatechism.com/BroPorter/2009/12/oc-1220-episode-354-catechism-2786-2793#comments Sat, 19 Dec 2009 18:01:00 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2221 http://ourcatechism.com/BroPorter/2009/12/oc-1220-episode-354-catechism-2786-2793/feed 0 Catechism 2786-2793 III. “Our” Father - 2786 “Our” Father refers to God. the adjective, as used by us, does not express possession, but an entirely new relationship with God. - 2787 When we say “our” Father, Catechism 2786-2793 III. “Our” Father 2786 “Our” Father refers to God. the adjective, as used by us, does not express possession, but an entirely new relationship with God. 2787 When we say “our” Father, we recognize first that all his promises of love announced by the prophets are fulfilled in the new and eternal covenant in his Christ: we have become “his” people and he is henceforth “our” God. This new relationship is the purely gratuitous gift of belonging to each other: we are to respond to “grace and truth” given us in Jesus Christ with love and faithfulness. [45] 2788 Since the Lord's Prayer is that of his people in the “endtime,” this “our” also expresses the certitude of our hope in God's ultimate promise: in the new Jerusalem he will say to the victor, “I will be his God and he shall be my son.” [46] 2789 When we pray to “our” Father, we personally address the Father of our Lord Jesus Christ. By doing so we do not divide the Godhead, since the Father is its “source and origin,” but rather confess that the Son is eternally begotten by him and the Holy Spirit proceeds from him. We are not confusing the persons, for we confess that our communion is with the Father and his Son, Jesus Christ, in their one Holy Spirit. the Holy Trinity is consubstantial and indivisible. When we pray to the Father, we adore and glorify him together with the Son and the Holy Spirit. 2790 Grammatically, “our” qualifies a reality common to more than one person. There is only one God, and he is recognized as Father by those who, through faith in his only Son, are reborn of him by water and the Spirit. [47] The Church is this new communion of God and men. United with the only Son, who has become “the firstborn among many brethren,” she is in communion with one and the same Father in one and the same Holy Spirit. [48] In praying “our” Father, each of the baptized is praying in this communion: “The company of those who believed were of one heart and soul.” [49] 2791 For this reason, in spite of the divisions among Christians, this prayer to “our” Father remains our common patrimony and an urgent summons for all the baptized. In communion by faith in Christ and by Baptism, they ought to join in Jesus' prayer for the unity of his disciples. [50] 2792 Finally, if we pray the Our Father sincerely, we leave individualism behind, because the love that we receive frees us from it. the “our” at the beginning of the Lord's Prayer, like the “us” of the last four petitions, excludes no one. If we are to say it truthfully, our divisions and oppositions have to be overcome. [51] 2793 The baptized cannot pray to “our” Father without bringing before him all those for whom he gave his beloved Son. God's love has no bounds, neither should our prayer. [52] Praying “our” Father opens to us the dimensions of his love revealed in Christ: praying with and for all who do not yet know him, so that Christ may “gather into one the children of God.” [53] God's care for all men and for the whole of creation has inspired all the great practitioners of prayer; it should extend our prayer to the full breadth of love whenever we dare to say “our” Father. 45 Jn 1:17; Cf. Hos 2:21-22; 6:1-6. 46 Rev 21:7. 47 Cf. 1 Jn 5:1; Jn 3:5[ETML:C/]. 48 Rom 8:29; Cf. Eph 4:4-6. 49 Acts 4:32. 50 Cf. UR 8; 22. 51 Cf. Mt 5:23-24; 6:14-15. 52 Cf. NA 5. 53 Jn 11:52. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1219-episode-353-catechism-2779-2785 http://ourcatechism.com/BroPorter/2009/12/oc-1219-episode-353-catechism-2779-2785#comments Sat, 12 Dec 2009 21:20:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2218 http://ourcatechism.com/BroPorter/2009/12/oc-1219-episode-353-catechism-2779-2785/feed 0 Catechism 2779-2785 II. Abba - “Father!” - 2779 Before we make our own this first exclamation of the Lord's Prayer, we must humbly cleanse our hearts of certain false images drawn “from this world.” Humility makes us recognize that “no one knows the So... Catechism 2779-2785 II. Abba - “Father!” 2779 Before we make our own this first exclamation of the Lord's Prayer, we must humbly cleanse our hearts of certain false images drawn “from this world.” Humility makes us recognize that “no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him,” that is, “to little children.” [30] The purification of our hearts has to do with paternal or maternal images, stemming from our personal and cultural history, and influencing our relationship with God. God our Father transcends the categories of the created world. To impose our own ideas in this area “upon him” would be to fabricate idols to adore or pull down. To pray to the Father is to enter into his mystery as he is and as the Son has revealed him to us. The expression God the Father had never been revealed to anyone. When Moses himself asked God who he was, he heard another name. the Father's name has been revealed to us in the Son, for the name “Son” implies the new name “Father.” [31] 2780 We can invoke God as “Father” because he is revealed to us by his Son become man and because his Spirit makes him known to us. the personal relation of the Son to the Father is something that man cannot conceive of nor the angelic powers even dimly see: and yet, the Spirit of the Son grants a participation in that very relation to us who believe that Jesus is the Christ and that we are born of God. [32] 2781 When we pray to the Father, we are in communion with him and with his Son, Jesus Christ. [33] Then we know and recognize him with an ever new sense of wonder. the first phrase of the Our Father is a blessing of adoration before it is a supplication. For it is the glory of God that we should recognize him as “Father,” the true God. We give him thanks for having revealed his name to us, for the gift of believing in it, and for the indwelling of his Presence in us. 2782 We can adore the Father because he has caused us to be reborn to his life by adopting us as his children in his only Son: by Baptism, he incorporates us into the Body of his Christ; through the anointing of his Spirit who flows from the head to the members, he makes us other “Christs.” God, indeed, who has predestined us to adoption as his sons, has conformed us to the glorious Body of Christ. So then you who have become sharers in Christ are appropriately called “Christs.” [34] The new man, reborn and restored to his God by grace, says first of all, “Father!” because he has now begun to be a son. [35] 2783 Thus the Lord's Prayer reveals us to ourselves at the same time that it reveals the Father to us. [36] O man, you did not dare to raise your face to heaven, you lowered your eyes to the earth, and suddenly you have received the grace of Christ all your sins have been forgiven. From being a wicked servant you have become a good son.... Then raise your eyes to the Father who has begotten you through Baptism, to the Father who has redeemed you through his Son, and say: “Our Father.... “ But do not claim any privilege. He is the Father in a special way only of Christ, but he is the common Father of us all, because while he has begotten only Christ, he has created us. Then also say by his grace, “Our Father,” so that you may merit being his son. [37] 2784 The free gift of adoption requires on our part continual conversion and new life. Praying to our Father should develop in us two fundamental dispositions: First, the desire to become like him: though created in his image, we are restored to his likeness by grace; and we must respond to this grace. We must remember . . . and know that when we call God “our Father” we ought to behave as sons of God. [38] You cannot call the God of all kindness your Father if you preserve a cruel and inhuman heart; for in this case you no longer have in you the marks of the heavenly Father's kindness. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1218-episode-352-catechism-2777-2778 http://ourcatechism.com/BroPorter/2009/12/oc-1218-episode-352-catechism-2777-2778#comments Sat, 12 Dec 2009 21:15:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2215 http://ourcatechism.com/BroPorter/2009/12/oc-1218-episode-352-catechism-2777-2778/feed 0 Catechism 2777-2778 Article 2 - “OUR FATHER WHO ART IN HEAVEN” - I. “We Dare To Say” - 2777 In the Roman liturgy, the Eucharistic assembly is invited to pray to our heavenly Father with filial boldness; the Eastern liturgies develop and use similar exp... Catechism 2777-2778 Article 2 “OUR FATHER WHO ART IN HEAVEN” I. “We Dare To Say” 2777 In the Roman liturgy, the Eucharistic assembly is invited to pray to our heavenly Father with filial boldness; the Eastern liturgies develop and use similar expressions: “dare in all confidence,” “make us worthy of....” From the burning bush Moses heard a voice saying to him, “Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground.” [26] Only Jesus could cross that threshold of the divine holiness, for “when he had made purification for sins,” he brought us into the Father's presence: “Here am I, and the children God has given me.” [27] Our awareness of our status as slaves would make us sink into the ground and our earthly condition would dissolve into dust, if the authority of our Father himself and the Spirit of his Son had not impelled us to this cry . . . 'Abba, Father!' . . . When would a mortal dare call God 'Father,' if man's innermost being were not animated by power from on high?” [28] 2778 This power of the Spirit who introduces us to the Lord's Prayer is expressed in the liturgies of East and of West by the beautiful, characteristically Christian expression: parrhesia, straightforward simplicity, filial trust, joyous assurance, humble boldness, the certainty of being loved. [29] 26 Ex 3:5. 27 Heb 1:3; 2:13. 28 St. Peter Chrysologus, Sermo 71, 3: PL 52, 401 CD; cf. Gal 4:6. 29 Cf. Eph 3:12; Heb 3:6; 4:16; 10:19; 1 Jn 2:28; 3:21; 5:14. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1217-episode-351-catechism-2773-2776 http://ourcatechism.com/BroPorter/2009/12/oc-1217-episode-351-catechism-2773-2776#comments Sat, 12 Dec 2009 21:15:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2212 http://ourcatechism.com/BroPorter/2009/12/oc-1217-episode-351-catechism-2773-2776/feed 0 Catechism 2773-2776 IN BRIEF - 2773 In response to his disciples' request “Lord, teach us to pray” ( Lk 11:1), Jesus entrusts them with the fundamental Christian prayer, the Our Father. - 2774 “The Lord's Prayer is truly the summary of the whole gospel, Catechism 2773-2776 IN BRIEF 2773 In response to his disciples' request “Lord, teach us to pray” ( Lk 11:1), Jesus entrusts them with the fundamental Christian prayer, the Our Father. 2774 “The Lord's Prayer is truly the summary of the whole gospel,” [24] The “most perfect of prayers.” [25] It is at the center of the Scriptures. 2775 It is called “the Lord's Prayer” because it comes to us from the Lord Jesus, the master and model of our prayer. 2776 The Lord's Prayer is the quintessential prayer of the Church. It is an integral part of the major hours of the Divine Office and of the sacraments of Christian initiation: Baptism, Confirmation, and Eucharist. Integrated into the Eucharist it reveals the eschatological character of its petitions, hoping for the Lord, “until he comes” ( 1 Cor 11:26). 24 Tertullian, De orat. 1 PL 1, 1251-1255. 25 St. Thomas Aquinas, STh II-II, 83, 9. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1215-episode-349-catechism-2759-2764 http://ourcatechism.com/BroPorter/2009/12/oc-1215-episode-349-catechism-2759-2764#comments Sat, 12 Dec 2009 21:10:32 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2206 http://ourcatechism.com/BroPorter/2009/12/oc-1215-episode-349-catechism-2759-2764/feed 0 Catechism 2759-2764 SECTION TWO - THE LORD'S PRAYER - I. “OUR FATHER!” - 2759 Jesus “was praying at a certain place, and when he ceased, one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples. Catechism 2759-2764 SECTION TWO THE LORD'S PRAYER I. “OUR FATHER!” 2759 Jesus “was praying at a certain place, and when he ceased, one of his disciples said to him, 'Lord, teach us to pray, as John taught his disciples.'“ [1] In response to this request the Lord entrusts to his disciples and to his Church the fundamental Christian prayer. St. Luke presents a brief text of five petitions, [2] while St. Matthew gives a more developed version of seven petitions. [3] The liturgical tradition of the Church has retained St. Matthew's text: Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth, as it is in heaven. Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. 2760 Very early on, liturgical usage concluded the Lord's Prayer with a doxology. In the Didache, we find, “For yours are the power and the glory for ever.” [4] The Apostolic Constitutions add to the beginning: “the kingdom,” and this is the formula retained to our day in ecumenical prayer. [5] The Byzantine tradition adds after “the glory” the words “Father, Son, and Holy Spirit.” the Roman Missal develops the last petition in the explicit perspective of “awaiting our blessed hope” and of the Second Coming of our Lord Jesus Christ. [6] Then comes the assembly's acclamation or the repetition of the doxology from the Apostolic Constitutions. 1 Lk 11:1. 2 Cf. Lk 11:2-4. 3 Cf. Mt 6:9-13. 4 Didache 8, 2: SCh 248, 174. 5 Apostolic Constitutions, 7, 24, 1: PG 1,1016. 6 Titus 2:13; cf. Roman Missal 22, Embolism after the Lord's Prayer. Article 1 “THE SUMMARY OF THE WHOLE GOSPEL” 2761 The Lord's Prayer “is truly the summary of the whole gospel.” [7] “Since the Lord . . . after handing over the practice of prayer, said elsewhere, 'Ask and you will receive,' and since everyone has petitions which are peculiar to his circumstances, the regular and appropriate prayer [the Lord's Prayer] is said first, as the foundation of further desires.” [8] 7 Tertullian, De orat. 1: PL 1, 1155. 8 Tertullian, De orat. 10: PL 1, 1165; cf. Lk 11:9. I. At the Center of the Scriptures 2762 After showing how the psalms are the principal food of Christian prayer and flow together in the petitions of the Our Father, St. Augustine concludes: Run through all the words of the holy prayers [in Scripture], and I do not think that you will find anything in them that is not contained and included in the Lord's Prayer. [9] 2763 All the Scriptures - the Law, the Prophets, and the Psalms - are fulfilled in Christ. [10] The Gospel is this “Good News.” Its first proclamation is summarized by St. Matthew in the Sermon on the Mount; [11] The prayer to our Father is at the center of this proclamation. It is in this context that each petition bequeathed to us by the Lord is illuminated: The Lord's Prayer is the most perfect of prayers.... In it we ask, not only for all the things we can rightly desire, but also in the sequence that they should be desired. This prayer not only teaches us to ask for things, but also in what order we should desire them. [12] 2764 The Sermon on the Mount is teaching for life, the Our Father is a prayer; but in both the one and the other the Spirit of the Lord gives new form to our desires, those inner movements that animate our lives. Jesus teaches us this new life by his words; he teaches us to ask for it by our prayer. the rightness of our life in him will depend on the rightness of our prayer. 9 St. Augustine, Ep. 130, 12, 22: PL 33, 503. 10 Cf. Lk 24:44. 11 Cf. Mt 5- 7. 12 St. Thomas Aquinas, STh II-II, 83, 9. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1216-episode-350-catechism-2765-2772 http://ourcatechism.com/BroPorter/2009/12/oc-1216-episode-350-catechism-2765-2772#comments Sat, 12 Dec 2009 21:10:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2209 http://ourcatechism.com/BroPorter/2009/12/oc-1216-episode-350-catechism-2765-2772/feed 0 Catechism 2765-2772 II. The Lord's Prayer - 2765 The traditional expression “the Lord's Prayer” - oratio Dominica - means that the prayer to our Father is taught and given to us by the Lord Jesus. the prayer that comes to us from Jesus is truly unique:... Catechism 2765-2772 II. The Lord's Prayer 2765 The traditional expression “the Lord's Prayer” - oratio Dominica - means that the prayer to our Father is taught and given to us by the Lord Jesus. the prayer that comes to us from Jesus is truly unique: it is “of the Lord.” On the one hand, in the words of this prayer the only Son gives us the words the Father gave him: [13] he is the master of our prayer. On the other, as Word incarnate, he knows in his human heart the needs of his human brothers and sisters and reveals them to us: he is the model of our prayer. 2766 But Jesus does not give us a formula to repeat mechanically. [14] As in every vocal prayer, it is through the Word of God that the Holy Spirit teaches the children of God to pray to their Father. Jesus not only gives us the words of our filial prayer; at the same time he gives us the Spirit by whom these words become in us “spirit and life.” [15] Even more, the proof and possibility of our filial prayer is that the Father “sent the Spirit of his Son into our hearts, crying, 'Abba! Father!'“ [16] Since our prayer sets forth our desires before God, it is again the Father, “he who searches the hearts of men,” who “knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.” [17] The prayer to Our Father is inserted into the mysterious mission of the Son and of the Spirit. 13 Cf. Jn 17:7. 14 Cf. Mt 6:7; 1 Kings 18:26-29. 15 Jn 6:63. 16 Gal 4:6. 17 Rom 8:27. III. The Prayer of the Church 2767 This indivisible gift of the Lord's words and of the Holy Spirit who gives life to them in the hearts of believers has been received and lived by the Church from the beginning. the first communities prayed the Lord's Prayer three times a day, [18] in place of the “Eighteen Benedictions” customary in Jewish piety. 2768 According to the apostolic tradition, the Lord's Prayer is essentially rooted in liturgical prayer: [The Lord] teaches us to make prayer in common for all our brethren. For he did not say “my Father” who art in heaven, but “our” Father, offering petitions for the common body. [19] In all the liturgical traditions, the Lord's Prayer is an integral part of the major hours of the Divine Office. In the three sacraments of Christian initiation its ecclesial character is especially in evidence: 2769 In Baptism and Confirmation, the handing on (traditio) of the Lord's Prayer signifies new birth into the divine life. Since Christian prayer is our speaking to God with the very word of God, those who are “born anew”. . . through the living and abiding word of God” [20] learn to invoke their Father by the one Word he always hears. They can henceforth do so, for the seal of the Holy Spirit's anointing is indelibly placed on their hearts, ears, lips, indeed their whole filial being. This is why most of the patristic commentaries on the Our Father are addressed to catechumens and neophytes. When the Church prays the Lord's Prayer, it is always the people made up of the “new-born” who pray and obtain mercy. [21] 2770 In the Eucharistic liturgy the Lord's Prayer appears as the prayer of the whole Church and there reveals its full meaning and efficacy. Placed between the anaphora (the Eucharistic prayer) and the communion, the Lord's Prayer sums up on the one hand all the petitions and intercessions expressed in the movement of the epiclesis and, on the other, knocks at the door of the Banquet of the kingdom which sacramental communion anticipates. 2771 In the Eucharist, the Lord's Prayer also reveals the eschatological character of its petitions. It is the proper prayer of “the end-time,” the time of salvation that began with the outpouring of the Holy Spirit and will be fulfilled with the Lord's return. the petitions addressed to our Father, as distinct from the prayers of the old covenant, rely on the mystery of salvation already accomplished, once for all, in Christ crucified and risen. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1214-episode-348-catechism-2746-2758 http://ourcatechism.com/BroPorter/2009/12/oc-1214-episode-348-catechism-2746-2758#comments Sat, 12 Dec 2009 21:05:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2203 http://ourcatechism.com/BroPorter/2009/12/oc-1214-episode-348-catechism-2746-2758/feed 0 Catechism 2746-2758 Article 3 - THE PRAYER OF THE HOUR OF JESUS - 2746 When “his hour” came, Jesus prayed to the Father. [43] His prayer, the longest transmitted by the Gospel, embraces the whole economy of creation and salvation, Catechism 2746-2758 Article 3 THE PRAYER OF THE HOUR OF JESUS 2746 When “his hour” came, Jesus prayed to the Father. [43] His prayer, the longest transmitted by the Gospel, embraces the whole economy of creation and salvation, as well as his death and Resurrection. the prayer of the Hour of Jesus always remains his own, just as his Passover “once for all” remains ever present in the liturgy of his Church. 2747 Christian Tradition rightly calls this prayer the “priestly” prayer of Jesus. It is the prayer of our high priest, inseparable from his sacrifice, from his passing over (Passover) to the Father to whom he is wholly “consecrated.” [44] 2748 In this Paschal and sacrificial prayer, everything is recapitulated in Christ: [45] God and the world; the Word and the flesh; eternal life and time; the love that hands itself over and the sin that betrays it; the disciples present and those who will believe in him by their word; humiliation and glory. It is the prayer of unity. 2749 Jesus fulfilled the work of the Father completely; his prayer, like his sacrifice, extends until the end of time. the prayer of this hour fills the end-times and carries them toward their consummation. Jesus, the Son to whom the Father has given all things, has given himself wholly back to the Father, yet expresses himself with a sovereign freedom [46] by virtue of the power the Father has given him over all flesh. the Son, who made himself Servant, is Lord, the Pantocrator. Our high priest who prays for us is also the one who prays in us and the God who hears our prayer. 2750 By entering into the holy name of the Lord Jesus we can accept, from within, the prayer he teaches us: “Our Father!” His priestly prayer fulfills, from within, the great petitions of the Lord's Prayer: concern for the Father's name; [47] passionate zeal for his kingdom (Glory); [48] The accomplishment of the will of the Father, of his plan of salvation; [49] and deliverance from evil. [50] 2751 Finally, in this prayer Jesus reveals and gives to us the “knowledge,” inseparably one, of the Father and of the Son, [51] which is the very mystery of the life of prayer. 43 Cf. Jn 17. 44 Cf. Jn 17:11, 13, 19. 45 Cf. Eph 1:10. 46 Cf. Jn 17:11, 13, 19, 24. 47 Cf. Jn 17:6, 11, 12, 26. 48 Cf. Jn 17:1, 5, 10, 22, 23-26. 49 Cf. Jn 17:2, 4, 6, 9, 11, 12, 24. 50 Cf. Jn 17:15. 51 Cf. Jn 17:3, 6-10, 25. IN BRIEF 2752 Prayer presupposes an effort, a fight against ourselves and the wiles of the Tempter. the battle of prayer is inseparable from the necessary “spiritual battle” to act habitually according to the Spirit of Christ: we pray as we live, because we live as we pray. 2753 In the battle of prayer we must confront erroneous conceptions of prayer, various currents of thought, and our own experience of failure. We must respond with humility, trust, and perseverance to these temptations which cast doubt on the usefulness or even the possibility of prayer. 2754 The principal difficulties in the practice of prayer are distraction and dryness. the remedy lies in faith, conversion, and vigilance of heart. 2755 Two frequent temptations threaten prayer: lack of faith and acedia - a form of depression stemming from lax ascetical practice that leads to discouragement. 2756 Filial trust is put to the test when we feel that our prayer is not always heard. the Gospel invites us to ask ourselves about the conformity of our prayer to the desire of the Spirit. 2757 “Pray constantly” ( 1 Thess 5:17). It is always possible to pray. It is even a vital necessity. Prayer and Christian life are inseparable. 2758 The prayer of the hour of Jesus, rightly called the “priestly prayer” (cf Jn 17), sums up the whole economy of creation and salvation. It fulfills the great petitions of the Our Father. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1213-episode-347-catechism-2742-2745 http://ourcatechism.com/BroPorter/2009/12/oc-1213-episode-347-catechism-2742-2745#comments Sat, 12 Dec 2009 21:00:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2200 http://ourcatechism.com/BroPorter/2009/12/oc-1213-episode-347-catechism-2742-2745/feed 0 Catechism 2742-2745 IV. Perservering in Love - 2742 “Pray constantly . . . always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father.” [33] St. Paul adds, “Pray at all times in the Spirit, Catechism 2742-2745 IV. Perservering in Love 2742 “Pray constantly . . . always and for everything giving thanks in the name of our Lord Jesus Christ to God the Father.” [33] St. Paul adds, “Pray at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance making supplication for all the saints.” [34] For “we have not been commanded to work, to keep watch and to fast constantly, but it has been laid down that we are to pray without ceasing.” [35] This tireless fervor can come only from love. Against our dullness and laziness, the battle of prayer is that of humble, trusting, and persevering love. This love opens our hearts to three enlightening and life-giving facts of faith about prayer. 2743 It is always possible to pray: the time of the Christian is that of the risen Christ who is with us always, no matter what tempests may arise. [36] Our time is in the hands of God: It is possible to offer fervent prayer even while walking in public or strolling alone, or seated in your shop, . . . while buying or selling, . . . or even while cooking. [37] 2744 Prayer is a vital necessity. Proof from the contrary is no less convincing: if we do not allow the Spirit to lead us, we fall back into the slavery of sin. [38] How can the Holy Spirit be our life if our heart is far from him? Nothing is equal to prayer; for what is impossible it makes possible, what is difficult, easy.... For it is impossible, utterly impossible, for the man who prays eagerly and invokes God ceaselessly ever to sin. [39] Those who pray are certainly saved; those who do not pray are certainly damned [40] 2745 Prayer and Christian life are inseparable, for they concern the same love and the same renunciation, proceeding from love; the same filial and loving conformity with the Father's plan of love; the same transforming union in the Holy Spirit who conforms us more and more to Christ Jesus; the same love for all men, the love with which Jesus has loved us. “Whatever you ask the Father in my name, he [will] give it to you. This I command you, to love one another.” [41] He “prays without ceasing” who unites prayer to works and good works to prayer. Only in this way can we consider as realizable the principle of praying without ceasing. [42] 33  1 Thess 5:17; Eph 5:20. 34 Eph 6:18. 35 Evagrius Ponticus, Pract. 49: PG 40, 1245C. 36 Cf. Mt 28:20; Lk 8:24[ETML:XC/]. 37 St. John Chrysostom, Ecloga de oratione 2: PG 63, 585. 38 Cf. Gal 5:16-25. 39 St. John Chrysostom, De Anna 4, 5: PG 54, 666. 40 St. Alphonsus Liguori, Del gran Mezzo della preghiera. 41 Jn 15:16-17. 42 Origen, De orat. 12: PG 11, 452c. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/catholic-traitors http://ourcatechism.com/BroPorter/2009/12/catholic-traitors#comments Tue, 08 Dec 2009 18:49:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2197 http://ourcatechism.com/BroPorter/2009/12/catholic-traitors/feed 0 http://ourcatechism.com/BroPorter/2009/12/oc-1212-episode-346-catechism-2734-2741 http://ourcatechism.com/BroPorter/2009/12/oc-1212-episode-346-catechism-2734-2741#comments Tue, 08 Dec 2009 17:05:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2193 http://ourcatechism.com/BroPorter/2009/12/oc-1212-episode-346-catechism-2734-2741/feed 0 Catechism 2734-2741 III. Filial Trust - 2734 Filial trust is tested - it proves itself - in tribulation. [22] The principal difficulty concerns the prayer of petition, for oneself or for others in intercession. Catechism 2734-2741 III. Filial Trust 2734 Filial trust is tested - it proves itself - in tribulation. [22] The principal difficulty concerns the prayer of petition, for oneself or for others in intercession. Some even stop praying because they think their petition is not heard. Here two questions should be asked: Why do we think our petition has not been heard? How is our prayer heard, how is it “efficacious”? Why do we complain of not being heard? 2735 In the first place, we ought to be astonished by this fact: when we praise God or give him thanks for his benefits in general, we are not particularly concerned whether or not our prayer is acceptable to him. On the other hand, we demand to see the results of our petitions. What is the image of God that motivates our prayer: an instrument to be used? or the Father of our Lord Jesus Christ? 2736 Are we convinced that “we do not know how to pray as we ought”? [23] Are we asking God for “what is good for us”? Our Father knows what we need before we ask him, [24] but he awaits our petition because the dignity of his children lies in their freedom. We must pray, then, with his Spirit of freedom, to be able truly to know what he wants. [25] 2737 “You ask and do not receive, because you ask wrongly, to spend it on your passions.” [26] If we ask with a divided heart, we are “adulterers”; [27] God cannot answer us, for he desires our well-being, our life. “Or do you suppose that it is in vain that the scripture says, 'He yearns jealously over the spirit which he has made to dwell in us?'“ [28] That our God is “jealous” for us is the sign of how true his love is. If we enter into the desire of his Spirit, we shall be heard. Do not be troubled if you do not immediately receive from God what you ask him; for he desires to do something even greater for you, while you cling to him in prayer. [29] God wills that our desire should be exercised in prayer, that we may be able to receive what he is prepared to give. [30] How is our prayer efficacious? 2738 The revelation of prayer in the economy of salvation teaches us that faith rests on God's action in history. Our filial trust is enkindled by his supreme act: the Passion and Resurrection of his Son. Christian prayer is cooperation with his providence, his plan of love for men. 2739 For St. Paul, this trust is bold, founded on the prayer of the Spirit in us and on the faithful love of the Father who has given us his only Son. [31] Transformation of the praying heart is the first response to our petition. 2740 The prayer of Jesus makes Christian prayer an efficacious petition. He is its model, he prays in us and with us. Since the heart of the Son seeks only what pleases the Father, how could the prayer of the children of adoption be centered on the gifts rather than the Giver? 2741 Jesus also prays for us - in our place and on our behalf. All our petitions were gathered up, once for all, in his cry on the Cross and, in his Resurrection, heard by the Father. This is why he never ceases to intercede for us with the Father. [32] If our prayer is resolutely united with that of Jesus, in trust and boldness as children, we obtain all that we ask in his name, even more than any particular thing: the Holy Spirit himself, who contains all gifts. 22 Cf. Rom 5:3-5. 23 Rom 8:26. 24 Cf. Mt 6:8[ETML:C/]. 25 Cf. Rom 8:27. 26 Jas 4:3; cf. the whole context: Jas 4:1-10; 1:5-8; 5:16. 27 Jas 4:4. 28 Jas 4:5. 29 Evagrius Ponticus, De oratione 34: PG 79, 1173. 30 St. Augustine, Ep. 130, 8, 17: PL 33, 500. 31 Cf. Rom 10:12-13; 8:26-39. 32 Cf. Heb 5:7; 7:25; 9:24 [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1211-episode-345-catechism-2725-2733 http://ourcatechism.com/BroPorter/2009/12/oc-1211-episode-345-catechism-2725-2733#comments Tue, 08 Dec 2009 17:00:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2190 http://ourcatechism.com/BroPorter/2009/12/oc-1211-episode-345-catechism-2725-2733/feed 0 Catechism 2725-2733 Article 2 - THE BATTLE OF PRAYER - 2725 Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. the great figures of prayer of the Old Covenant before Christ, as well as the Mother of God, Catechism 2725-2733 Article 2 THE BATTLE OF PRAYER 2725 Prayer is both a gift of grace and a determined response on our part. It always presupposes effort. the great figures of prayer of the Old Covenant before Christ, as well as the Mother of G... Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1210-episode-344-catechism-2709-2724 http://ourcatechism.com/BroPorter/2009/12/oc-1210-episode-344-catechism-2709-2724#comments Sun, 06 Dec 2009 21:10:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2187 http://ourcatechism.com/BroPorter/2009/12/oc-1210-episode-344-catechism-2709-2724/feed 0 Catechism 2709-2724 III. Contemplative Prayer - 2709 What is contemplative prayer? St. Teresa answers: “Contemplative prayer [oracion mental] in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be alon... Catechism 2709-2724 III. Contemplative Prayer 2709 What is contemplative prayer? St. Teresa answers: “Contemplative prayer [oracion mental] in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be al... Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1209-episode-343-catechism-2697-2708 http://ourcatechism.com/BroPorter/2009/12/oc-1209-episode-343-catechism-2697-2708#comments Sun, 06 Dec 2009 21:05:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2184 http://ourcatechism.com/BroPorter/2009/12/oc-1209-episode-343-catechism-2697-2708/feed 0 Catechism 2697-2708 CHAPTER THREE - THE LIFE OF PRAYER - 2697 Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life in the Deute... Catechism 2697-2708 CHAPTER THREE THE LIFE OF PRAYER 2697 Prayer is the life of the new heart. It ought to animate us at every moment. But we tend to forget him who is our life and our all. This is why the Fathers of the spiritual life in the Deuteronomic and prophetic traditions insist that prayer is a remembrance of God often awakened by the memory of the heart “We must remember God more often than we draw breath.” [1] But we cannot pray “at all times” if we do not pray at specific times, consciously willing it These are the special times of Christian prayer, both in intensity and duration. 2698 The Tradition of the Church proposes to the faithful certain rhythms of praying intended to nourish continual prayer. Some are daily, such as morning and evening prayer, grace before and after meals, the Liturgy of the Hours. Sundays, centered on the Eucharist, are kept holy primarily by prayer. the cycle of the liturgical year and its great feasts are also basic rhythms of the Christian's life of prayer. 2699 The Lord leads all persons by paths and in ways pleasing to him, and each believer responds according to his heart's resolve and the personal expressions of his prayer. However, Christian Tradition has retained three major expressions of prayer: vocal meditative, and contemplative. They have one basic trait in common: composure of heart. This vigilance in keeping the Word and dwelling in the presence of God makes these three expressions intense times in the life of prayer. 1 St. Gregory of Nazianzus, Orat. theo., 27, 1, 4: PG 36, 16. Article 1 EXPRESSIONS OF PRAYER I. Vocal prayer 2700 Through his Word, God speaks to man. By words, mental or vocal, our prayer takes flesh. Yet it is most important that the heart should be present to him to whom we are speaking in prayer: “Whether or not our prayer is heard depends not on the number of words, but on the fervor of our souls.” [2] 2701 Vocal prayer is an essential element of the Christian life. To his disciples, drawn by their Master's silent prayer, Jesus teaches a vocal prayer, the Our Father. He not only prayed aloud the liturgical prayers of the synagogue but, as the Gospels show, he raised his voice to express his personal prayer, from exultant blessing of the Father to the agony of Gesthemani. [3] 2702 The need to involve the senses in interior prayer corresponds to a requirement of our human nature. We are body and spirit, and we experience the need to translate our feelings externally. We must pray with our whole being to give all power possible to our supplication. 2703 This need also corresponds to a divine requirement. God seeks worshippers in Spirit and in Truth, and consequently living prayer that rises from the depths of the soul. He also wants the external expression that associates the body with interior prayer, for it renders him that perfect homage which is his due. 2704 Because it is external and so thoroughly human, vocal prayer is the form of prayer most readily accessible to groups. Even interior prayer, however, cannot neglect vocal prayer. Prayer is internalized to the extent that we become aware of him “to whom we speak;” [4] Thus vocal prayer becomes an initial form of contemplative prayer. 2 St. John Chrysostom, Ecloga de oratione 2: PG 63, 585. 3 Cf. Mt 11:25-26; Mk 14:36. 4 St. Teresa of Jesus, the Way of Perfection 26, 9 in the Collected Works    of St. Teresa of Avila, tr. K. Kavanaugh, OCD, and O. Rodriguez, OCD    (Washington DC: Institute of Carmelite Studies, 1980), II, 136. II. Meditation 2705 Meditation is above all a quest. the mind seeks to understand the why and how of the Christian life, in order to adhere and respond to what the Lord is asking. the required attentiveness is difficult to sustain. We are usually helped by books, and Christians do not want for them: the Sacred Scriptures, particularly the Gospels, holy icons, liturgical texts of the day or season, Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1208-episode-342-catechism-2683-2696 http://ourcatechism.com/BroPorter/2009/12/oc-1208-episode-342-catechism-2683-2696#comments Sun, 06 Dec 2009 21:00:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2181 http://ourcatechism.com/BroPorter/2009/12/oc-1208-episode-342-catechism-2683-2696/feed 0 Catechism 2683-2696 Article 3 - GUIDES FOR PRAYER - A cloud of witnesses - 2683 The witnesses who have preceded us into the kingdom, [41] especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of t... Catechism 2683-2696 Article 3 GUIDES FOR PRAYER A cloud of witnesses 2683 The witnesses who have preceded us into the kingdom, [41] especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were “put in charge of many things.” [42] Their intercession is their most exalted service to God's plan. We can and should ask them to intercede for us and for the whole world. 2684 In the communion of saints, many and varied spiritualities have been developed throughout the history of the churches. the personal charism of some witnesses to God's love for men has been handed on, like “the spirit” of Elijah to Elisha and John the Baptist, so that their followers may have a share in this spirit. [43] A distinct spirituality can also arise at the point of convergence of liturgical and theological currents, bearing witness to the integration of the faith into a particular human environment and its history. the different schools of Christian spirituality share in the living tradition of prayer and are essential guides for the faithful. In their rich diversity they are refractions of the one pure light of the Holy Spirit. The Spirit is truly the dwelling of the saints and the saints are for the Spirit a place where he dwells as in his own home since they offer themselves as a dwelling place for God and are called his temple. [44] Servants of prayer 2685 The Christian family is the first place of education in prayer. Based on the sacrament of marriage, the family is the “domestic church” where God's children learn to pray “as the Church” and to persevere in prayer. For young children in particular, daily family prayer is the first witness of the Church's living memory as awakened patiently by the Holy Spirit. 2686 Ordained ministers are also responsible for the formation in prayer of their brothers and sisters in Christ. Servants of the Good Shepherd, they are ordained to lead the People of God to the living waters of prayer: the Word of God, the liturgy, the theological life (the life of faith, hope, and charity), and the Today of God in concrete situations. [45] 2687 Many religious have consecrated their whole lives to prayer. Hermits, monks, and nuns since the time of the desert fathers have devoted their time to praising God and interceding for his people. the consecrated life cannot be sustained or spread without prayer; it is one of the living sources of contemplation and the spiritual life of the Church. 2688 The catechesis of children, young people, and adults aims at teaching them to meditate on the Word of God in personal prayer, practicing it in liturgical prayer, and internalizing it at all times in order to bear fruit in a new life. Catechesis is also a time for the discernment and education of popular piety. [46] The memorization of basic prayers offers an essential support to the life of prayer, but it is important to help learners savor their meaning. 2689 Prayer groups, indeed “schools of prayer,” are today one of the signs and one of the driving forces of renewal of prayer in the Church, provided they drink from authentic wellsprings of Christian prayer. Concern for ecclesial communion is a sign of true prayer in the Church. 2690 The Holy Spirit gives to certain of the faithful the gifts of wisdom, faith and discernment for the sake of this common good which is prayer (spiritual direction). Men and women so endowed are true servants of the living tradition of prayer. According to St. John of the Cross, the person wishing to advance toward perfection should “take care into whose hands he entrusts himself, for as the master is, so will the disciple be, and as the father is so will be the son. Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1207-episode-341-catechism-2673-2682 http://ourcatechism.com/BroPorter/2009/12/oc-1207-episode-341-catechism-2673-2682#comments Sat, 05 Dec 2009 18:05:02 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2176 http://ourcatechism.com/BroPorter/2009/12/oc-1207-episode-341-catechism-2673-2682/feed 0 Today is December 7 Episode 341 Catechism 2673-2682 In communion with the holy Mother of God 2673 In prayer the Holy Spirit unites us to the person of the only Son, in his glorified humanity, through which and in which our filial prayer unites us in th... Today is December 7 Episode 341 Catechism 2673-2682 In communion with the holy Mother of God 2673 In prayer the Holy Spirit unites us to the person of the only Son, in his glorified humanity, through which and in which our filial prayer unites us in the Church with the Mother of Jesus. [27] 2674 Mary gave her consent in faith at the Annunciation and maintained it without hesitation at the foot of the Cross. Ever since, her motherhood has extended to the brothers and sisters of her Son “who still journey on earth surrounded by dangers and difficulties.” [28] Jesus, the only mediator, is the way of our prayer; Mary, his mother and ours, is wholly transparent to him: she “shows the way” (hodigitria), and is herself “the Sign” of the way, according to the traditional iconography of East and West. 2675 Beginning with Mary's unique cooperation with the working of the Holy Spirit, the Churches developed their prayer to the holy Mother of God, centering it on the person of Christ manifested in his mysteries. In countless hymns and antiphons expressing this prayer, two movements usually alternate with one another: the first “magnifies” the Lord for the “great things” he did for his lowly servant and through her for all human beings [29] The second entrusts the supplications and praises of the children of God to the Mother of Jesus, because she now knows the humanity which, in her, the Son of God espoused. 2676 This twofold movement of prayer to Mary has found a privileged expression in the Ave Maria: Hail Mary [or Rejoice, Mary]: the greeting of the angel Gabriel opens this prayer. It is God himself who, through his angel as intermediary, greets Mary. Our prayer dares to take up this greeting to Mary with the regard God had for the lowliness of his humble servant and to exult in the joy he finds in her. [30] Full of grace, the Lord is with thee: These two phrases of the angel's greeting shed light on one another. Mary is full of grace because the Lord is with her. the grace with which she is filled is the presence of him who is the source of all grace. “Rejoice . . . O Daughter of Jerusalem . . . the Lord your God is in your midst.” [31] Mary, in whom the Lord himself has just made his dwelling, is the daughter of Zion in person, the ark of the covenant, the place where the glory of the Lord dwells. She is “the dwelling of God . . . with men.” [32] Full of grace, Mary is wholly given over to him who has come to dwell in her and whom she is about to give to the world. Blessed art thou among women and blessed is the fruit of thy womb, Jesus. After the angel's greeting, we make Elizabeth's greeting our own. “Filled with the Holy Spirit,” Elizabeth is the first in the long succession of generations who have called Mary “blessed.” [33] “Blessed is she who believed....” [34] Mary is “blessed among women” because she believed in the fulfillment of the Lord's word. Abraham. because of his faith, became a blessing for all the nations of the earth. [35] Mary, because of her faith, became the mother of believers, through whom all nations of the earth receive him who is God's own blessing: Jesus, the “fruit of thy womb.” 2677 Holy Mary, Mother of God: With Elizabeth we marvel, “and why is this granted me, that the mother of my Lord should come to me?” [36] Because she gives us Jesus, her son, Mary is Mother of God and our mother; we can entrust all our cares and petitions to her: she prays for us as she prayed for herself: “Let it be to me according to your word.” [37] By entrusting ourselves to her prayer, we abandon ourselves to the will of God together with her: “Thy will be done.” Pray for us sinners, now and at the hour of our death: By asking Mary to pray for us, we acknowledge ourselves to be poor sinners and we address ourselves to the “Mother of Mercy,” the All-Holy One. We give ourselves over to her now, in the Today of our lives. and our trust broadens further, already at the present moment, Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1206-episode-340-catechism-2663-2672 http://ourcatechism.com/BroPorter/2009/12/oc-1206-episode-340-catechism-2663-2672#comments Sat, 05 Dec 2009 18:00:00 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2173 http://ourcatechism.com/BroPorter/2009/12/oc-1206-episode-340-catechism-2663-2672/feed 0 Catechism 2663-2672 - Article 2 - THE WAY OF PRAYER - 2663 In the living tradition of prayer, each Church proposes to its faithful, according to its historic, social, and cultural context, a language for prayer: words, melodies, gestures, iconography. Catechism 2663-2672 Article 2 THE WAY OF PRAYER 2663 In the living tradition of prayer, each Church proposes to its faithful, according to its historic, social, and cultural context, a language for prayer: words, melodies, gestures, iconography. the Magisterium of the Church [15] has the task of discerning the fidelity of these ways of praying to the tradition of apostolic faith; it is for pastors and catechists to explain their meaning, always in relation to Jesus Christ. Prayer to the Father 2664 There is no other way of Christian prayer than Christ. Whether our prayer is communal or personal, vocal or interior, it has access to the Father only if we pray “in the name” of Jesus. the sacred humanity of Jesus is therefore the way by which the Holy Spirit teaches us to pray to God our Father. Prayer to Jesus 2665 The prayer of the Church, nourished by the Word of God and the celebration of the liturgy, teaches us to pray to the Lord Jesus. Even though her prayer is addressed above all to the Father, it includes in all the liturgical traditions forms of prayer addressed to Christ. Certain psalms, given their use in the Prayer of the Church, and the New Testament place on our lips and engrave in our hearts prayer to Christ in the form of invocations: Son of God, Word of God, Lord, Savior, Lamb of God, King, Beloved Son, Son of the Virgin, Good Shepherd, our Life, our Light, our Hope, our Resurrection, Friend of mankind.... 2666 But the one name that contains everything is the one that the Son of God received in his incarnation: JESUS. the divine name may not be spoken by human lips, but by assuming our humanity the Word of God hands it over to us and we can invoke it: “Jesus,” “YHWH saves.” [16] The name “Jesus” contains all: God and man and the whole economy of creation and salvation. To pray “Jesus” is to invoke him and to call him within us. His name is the only one that contains the presence it signifies. Jesus is the Risen One, and whoever invokes the name of Jesus is welcoming the Son of God who loved him and who gave himself up for him. [17] 2667 This simple invocation of faith developed in the tradition of prayer under many forms in East and West. the most usual formulation, transmitted by the spiritual writers of the Sinai, Syria, and Mt. Athos, is the invocation, “Lord Jesus Christ, Son of God, have mercy on us sinners.” It combines the Christological hymn of Philippians 2:6-11 with the cry of the publican and the blind men begging for light. [18] By it the heart is opened to human wretchedness and the Savior's mercy. 2668 The invocation of the holy name of Jesus is the simplest way of praying always. When the holy name is repeated often by a humbly attentive heart, the prayer is not lost by heaping up empty phrases, [19] but holds fast to the word and “brings forth fruit with patience.” [20] This prayer is possible “at all times” because it is not one occupation among others but the only occupation: that of loving God, which animates and transfigures every action in Christ Jesus. 2669 The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior's steps. the stations from the Praetorium to Golgotha and the tomb trace the way of Jesus, who by his holy Cross has redeemed the world. “Come, Holy Spirit” 2670 “No one can say 'Jesus is Lord' except by the Holy Spirit.” [21] Every time we begin to pray to Jesus it is the Holy Spirit who draws us on the way of prayer by his prevenient grace. Since he teaches us to pray by recalling Christ, how could we not pray to the Spirit too? That is why the Church invites us to call upon the Holy Spirit every day, especially at the beginning and the end of every important action. If the Spirit should not be worshiped, Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1205-episode-339-catechism-2650-2662 http://ourcatechism.com/BroPorter/2009/12/oc-1205-episode-339-catechism-2650-2662#comments Sat, 05 Dec 2009 01:00:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2168 http://ourcatechism.com/BroPorter/2009/12/oc-1205-episode-339-catechism-2650-2662/feed 0 Catechism 2650-2662 CHAPTER TWO - THE TRADITION OF PRAYER - 2650 Prayer cannot be reduced to the spontaneous outpouring of interior impulse: in order to pray, one must have the will to pray. Nor is it enough to know what the Scriptures reveal about pra... Catechism 2650-2662 CHAPTER TWO THE TRADITION OF PRAYER 2650 Prayer cannot be reduced to the spontaneous outpouring of interior impulse: in order to pray, one must have the will to pray. Nor is it enough to know what the Scriptures reveal about prayer: one must also learn how to pray. Through a living transmission (Sacred Tradition) within “the believing and praying Church,” [1] The Holy Spirit teaches the children of God how to pray. 2651 The tradition of Christian prayer is one of the ways in which the tradition of faith takes shape and grows, especially through the contemplation and study of believers who treasure in their hearts the events and words of the economy of salvation, and through their profound grasp of the spiritual realities they experience. [2] 1 DV 8. 2 Cf. DV 8. Article 1 AT THE WELLSPRINGS OF PRAYER 2652 The Holy Spirit is the living water “welling up to eternal life” [3] in the heart that prays. It is he who teaches us to accept it at its source: Christ. Indeed in the Christian life there are several wellsprings where Christ awaits us to enable us to drink of the Holy Spirit. The Word of God 2653 The Church “forcefully and specially exhorts all the Christian faithful . . . to learn 'the surpassing knowledge of Jesus Christ' ( Phil 3:8) by frequent reading of the divine Scriptures.... Let them remember, however, that prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man. For 'we speak to him when we pray; we listen to him when we read the divine oracles.”' [4] 2654 The spiritual writers, paraphrasing Matthew 7:7, summarize in this way the dispositions of the heart nourished by the word of God in prayer “Seek in reading and you will find in meditating; knock in mental prayer and it will be opened to you by contemplation.” [5] The Liturgy of the Church 2655 In the sacramental liturgy of the Church, the mission of Christ and of the Holy Spirit proclaims, makes present, and communicates the mystery of salvation, which is continued in the heart that prays. the spiritual writers sometimes compare the heart to an altar. Prayer internalizes and assimilates the liturgy during and after its celebration. Even when it is lived out “in secret,” [6] prayer is always prayer of the Church; it is a communion with the Holy Trinity. [7] The theological virtues 2656 One enters into prayer as one enters into liturgy: by the narrow gate of faith. Through the signs of his presence, it is the Face of the Lord that we seek and desire; it is his Word that we want to hear and keep. 2657 The Holy Spirit, who instructs us to celebrate the liturgy in expectation of Christ's return, teaches us - to pray in hope. Conversely, the prayer of the Church and personal prayer nourish hope in us. the psalms especially, with their concrete and varied language, teach us to fix our hope in God: “I waited patiently for the LORD; he inclined to me and heard my cry.” [8] As St. Paul prayed: “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.” [9] 2658 “Hope does not disappoint us, because God's love has been poured into our hearts by the Holy Spirit who has been given to us.” [10] Prayer, formed by the liturgical life, draws everything into the love by which we are loved in Christ and which enables us to respond to him by loving as he has loved us. Love is the source of prayer; whoever draws from it reaches the summit of prayer. In the words of the Cure of Ars: I love you, O my God, and my only desire is to love you until the last breath of my life. I love you, O my infinitely lovable God, and I would rather die loving you, than live without loving you. I love you, Lord, and the only grace I ask is to love you eternally.... My God, if my tongue cannot say in every moment that I love you, I want my heart to repeat it to you as often as I draw breath. [11] “Today” Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1204-episode-338-catechism-2637-2649 http://ourcatechism.com/BroPorter/2009/12/oc-1204-episode-338-catechism-2637-2649#comments Sat, 05 Dec 2009 00:58:58 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2165 http://ourcatechism.com/BroPorter/2009/12/oc-1204-episode-338-catechism-2637-2649/feed 0 Catechism 2637-2649 Article 3 - IV. Prayer of Thanksgiving - 2637 Thanksgiving characterizes the prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of salvation, Catechism 2637-2649 Article 3 IV. Prayer of Thanksgiving 2637 Thanksgiving characterizes the prayer of the Church which, in celebrating the Eucharist, reveals and becomes more fully what she is. Indeed, in the work of salvation, Christ sets crea... Brother Porter no http://ourcatechism.com/BroPorter/2009/12/a-documentary-looking-at-the-history-of-the-knights-of-columbus http://ourcatechism.com/BroPorter/2009/12/a-documentary-looking-at-the-history-of-the-knights-of-columbus#comments Fri, 04 Dec 2009 23:25:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2159 http://ourcatechism.com/BroPorter/2009/12/a-documentary-looking-at-the-history-of-the-knights-of-columbus/feed 0 http://ourcatechism.com/BroPorter/2009/12/oc-1203-episode-337-catechism-2623-2636 http://ourcatechism.com/BroPorter/2009/12/oc-1203-episode-337-catechism-2623-2636#comments Thu, 03 Dec 2009 20:37:57 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2156 http://ourcatechism.com/BroPorter/2009/12/oc-1203-episode-337-catechism-2623-2636/feed 0 Catechism 2623-2636 Article 3 - IN THE AGE OF THE CHURCH - 2623 On the day of Pentecost, the Spirit of the Promise was poured out on the disciples, gathered “together in one place.” [92] While awaiting the Spirit, Catechism 2623-2636 Article 3 IN THE AGE OF THE CHURCH 2623 On the day of Pentecost, the Spirit of the Promise was poured out on the disciples, gathered “together in one place.” [92] While awaiting the Spirit, “all these with one accord devoted themselves to prayer.” [93] The Spirit who teaches the Church and recalls for her everything that Jesus said [94] was also to form her in the life of prayer. 2624 In the first community of Jerusalem, believers “devoted themselves to the apostles' teaching and fellowship, to the breaking of bread, and the prayers.” [95] This sequence is characteristic of the Church's prayer: founded on the apostolic faith; authenticated by charity; nourished in the Eucharist. 2625 In the first place these are prayers that the faithful hear and read in the Scriptures, but also that they make their own - especially those of the Psalms, in view of their fulfillment in Christ. [96] The Holy Spirit, who thus keeps the memory of Christ alive in his Church at prayer, also leads her toward the fullness of truth and inspires new formulations expressing the unfathomable mystery of Christ at work in his Church's life, sacraments, and mission. These formulations are developed in the great liturgical and spiritual traditions. the forms of prayer revealed in the apostolic and canonical Scriptures remain normative for Christian prayer. I. Blessing and Adoration 2626 Blessing expresses the basic movement of Christian prayer: it is an encounter between God and man. In blessing, God's gift and man's acceptance of it are united in dialogue with each other. the prayer of blessing is man's response to God's gifts: because God blesses, the human heart can in return bless the One who is the source of every blessing. 2627 TWO fundamental forms express this movement: our prayer ascends in the Holy Spirit through Christ to the Father - we bless him for having blessed us; [97] it implores the grace of the Holy Spirit that descends through Christ from the Father - he blesses us. [98] 2628 Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us [99] and the almighty power of the Savior who sets us free from evil. Adoration is homage of the spirit to the “King of Glory,” [100] respectful silence in the presence of the “ever greater” God. [101] Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications. 97 Cf. ] Eph 1:3-14; 2 Cor 1:3 7; 1 Pet 1:3-9. 98 Cf. 2 Cor 13:14; Rom 15:5-6, 13; Eph 6:23-24. 99 Cf. Ps 95:1-6. 100 Ps 24, 9-10. 101 Cf. St. Augustine, En. in Ps. 62,16: PL 36, 757-758. II. Prayer of Petition 2629 The vocabulary of supplication in the New Testament is rich in shades of meaning: ask, beseech, plead, invoke, entreat, cry out, even “struggle in prayer.” [102] Its most usual form, because the most spontaneous, is petition: by prayer of petition we express awareness of our relationship with God. We are creatures who are not our own beginning, not the masters of adversity, not our own last end. We are sinners who as Christians know that we have turned away from our Father. Our petition is already a turning back to him. 2630 The New Testament contains scarcely any prayers of lamentation, so frequent in the Old Testament. In the risen Christ the Church's petition is buoyed by hope, even if we still wait in a state of expectation and must be converted anew every day. Christian petition, what St. Paul calls {“groaning,” arises from another depth, that of creation “in labor pains” and that of ourselves “as we wait for the redemption of our bodies. For in this hope we were saved.” [103] In the end, however, “with sighs too deep for words” the Holy Spirit “helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words.” [104] Brother Porter no http://ourcatechism.com/BroPorter/2009/12/oc-1202-episode-336-catechism-2617-2622 http://ourcatechism.com/BroPorter/2009/12/oc-1202-episode-336-catechism-2617-2622#comments Wed, 02 Dec 2009 12:04:50 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2151 http://ourcatechism.com/BroPorter/2009/12/oc-1202-episode-336-catechism-2617-2622/feed 0 Catechism 2617-2622 The prayer of the Virgin Mary - 2617 Mary's prayer is revealed to us at the dawning of the fullness of time. Before the incarnation of the Son of God, and before the outpouring of the Holy Spirit, Catechism 2617-2622 The prayer of the Virgin Mary 2617 Mary's prayer is revealed to us at the dawning of the fullness of time. Before the incarnation of the Son of God, and before the outpouring of the Holy Spirit, her prayer cooperates in a unique way with the Father's plan of loving kindness: at the Annunciation, for Christ's conception; at Pentecost, for the formation of the Church, his Body. [88] In the faith of his humble handmaid, the Gift of God found the acceptance he had awaited from the beginning of time. She whom the Almighty made “full of grace” responds by offering her whole being: “Behold I am the handmaid of the Lord; let it be [done] to me according to your word.” “Fiat”: this is Christian prayer: to be wholly God's, because he is wholly ours. 2618 The Gospel reveals to us how Mary prays and intercedes in faith. At Cana, [89] The mother of Jesus asks her son for the needs of a wedding feast; this is the sign of another feast - that of the wedding of the Lamb where he gives his body and blood at the request of the Church, his Bride. It is at the hour of the New Covenant, at the foot of the cross, [90] that Mary is heard as the Woman, the new Eve, the true “Mother of all the living.” 2619 That is why the Canticle of Mary, [91] The Magnificat (Latin) or Megalynei (byzantine) is the song both of the Mother of God and of the Church; the song of the Daughter of Zion and of the new People of God; the song of thanksgiving for the fullness of graces poured out in the economy of salvation and the song of the “poor” whose hope is met by the fulfillment of the promises made to our ancestors, “to Abraham and to his posterity for ever.” 41 Cf. Lk 1:49; 2:19; 2:51. 42 Lk 2:49. 43 Cf. Lk 3:21; 9:28; 22:41-44. 44 Cf. Lk 6:12; 9:18-20; 22:32. 45 Lk 11:1. 46 Cf. Mk 1:35; 6:46; Lk 5:16. 47 Cf. Heb 2:12, 15; 4:15. 48 Cf. Mt 11:25-27 and Lk 10:21-23. 49 Cf. Eph 1:9. 50 Cf. Jn 11:41-42. 51 Mt 6:21, 33. 52 Cf. Jn 17. 53 Lk 22:42. 54 Lk 23:34. 55 Lk 23:43. 56 Jn 19:26-27. 57 Jn 19:28. 58 Mk 15:34; cf. Ps 22:2. 59 Jn 19:30. 60 Lk 23:46. 61 Cf. Mk 15:37; Jn 19:30b. 62 Ps 2:7-8; cf. Acts 13:33. 63 Heb 5:7-9. 64 Cf. Mt 5:23-24, 44-45; 6:7, 14-15, 21, 25, 33. 65 Cf. Mt 7:7-11, 13-14. 66 Mk 11:24. 67 Mk 9:23; cf. Mt 21:22. 68 Cf. Mk 6:6; Mt 8:26. 69 Cf. Mt 8:10; 15:28. 70 Cf. Mt 7:21. 71 Cf. Mt 9:38; Lk 10:2; Jn 4:34. 72 Mk 1:15. 73 Cf. Mk 13; Lk 21:34-36. 74 Cf. Lk 22:40, 46. 75 Cf. Lk 11:5-13. 76 Cf. Lk 18:1-8. 77 Cf. Lk 18:9-14. 78 Jn 14:13. 79 Jn 14:6. 80 Cf. Jn 14:13-14. 81 Jn 14:16-17. 82 Cf. Jn 14:23-26; 15:7, 16; 16:13-15; 16:23-27. 83 Jn 16:24. 84 Cf. Mk 1:40-41; 5:36; 7:29; Cf. Lk 23:39-43. 85 Cf. Mk 25; 5:28; Lk 7:37-38. 86 Mt 9:27, Mk 10:48. 87 St. Augustine, En. in Ps. 85, 1: PL 37, 1081; cf. GILH 7. 88 Cf. Lk 1:38; Acts 1:14. 89 Cf. Jn 2:1-12. 90 Cf. Jn 19:25-27. 91 Cf. Lk 1:46-55. IN BRIEF 2620 Jesus' filial prayer is the perfect model of prayer in the New Testament. Often done in solitude and in secret, the prayer of Jesus involves a loving adherence to the will of the Father even to the Cross and an absolute confidence in being heard. 2621 In his teaching, Jesus teaches his disciples to pray with a purified heart, with lively and persevering faith, with filial boldness. He calls them to vigilance and invites them to present their petitions to God in his name. Jesus Christ himself answers prayers addressed to him. 2622 The prayers of the Virgin Mary, in her Fiat and Magnificat, are characterized by the generous offering of her whole being in faith. [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/12/1201-episode-335-catechism-2607-2616 http://ourcatechism.com/BroPorter/2009/12/1201-episode-335-catechism-2607-2616#comments Tue, 01 Dec 2009 12:01:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2148 http://ourcatechism.com/BroPorter/2009/12/1201-episode-335-catechism-2607-2616/feed 0 Catechism 2607-2616 Jesus teaches us how to pray - 2607 When Jesus prays he is already teaching us how to pray. His prayer to his Father is the theological path (the path of faith, hope, and charity) of our prayer to God. Catechism 2607-2616 Jesus teaches us how to pray 2607 When Jesus prays he is already teaching us how to pray. His prayer to his Father is the theological path (the path of faith, hope, and charity) of our prayer to God. But the Gospel also gives us Jesus' explicit teaching on prayer. Like a wise teacher he takes hold of us where we are and leads us progressively toward the Father. Addressing the crowds following him, Jesus builds on what they already know of prayer from the Old Covenant and opens to them the newness of the coming Kingdom. Then he reveals this newness to them in parables. Finally, he will speak openly of the Father and the Holy Spirit to his disciples who will be the teachers of prayer in his Church. 2608 From the Sermon on the Mount onwards, Jesus insists on conversion of heart: reconciliation with one's brother before presenting an offering on the altar, love of enemies, and prayer for persecutors, prayer to the Father in secret, not heaping up empty phrases, prayerful forgiveness from the depths of the heart, purity of heart, and seeking the Kingdom before all else. [64] This filial conversion is entirely directed to the Father. 2609 Once committed to conversion, the heart learns to pray in faith. Faith is a filial adherence to God beyond what we feel and understand. It is possible because the beloved Son gives us access to the Father. He can ask us to “seek” and to “knock,” since he himself is the door and the way. [65] 2610 Just as Jesus prays to the Father and gives thanks before receiving his gifts, so he teaches us filial boldness: “Whatever you ask in prayer, believe that you receive it, and you will.” [66] Such is the power of prayer and of faith that does not doubt: “all things are possible to him who believes.” [67] Jesus is as saddened by the “lack of faith” of his own neighbors and the “little faith” of his own disciples [68] as he is struck with admiration at the great faith of the Roman centurion and the Canaanite woman. [69] 2611 The prayer of faith consists not only in saying “Lord, Lord,” but in disposing the heart to do the will of the Father. [70] Jesus calls his disciples to bring into their prayer this concern for cooperating with the divine plan. [71] 2612 In Jesus “the Kingdom of God is at hand.” [72] He calls his hearers to conversion and faith, but also to watchfulness. In prayer the disciple keeps watch, attentive to Him Who Is and Him Who Comes, in memory of his first coming in the lowliness of the flesh, and in the hope of his second coming in glory. [73] In communion with their Master, the disciples' prayer is a battle; only by keeping watch in prayer can one avoid falling into temptation. [74] 2613 Three principal parables on prayer are transmitted to us by St. Luke: - the first, “the importunate friend,” [75] invites us to urgent prayer: “Knock, and it will be opened to you.” To the one who prays like this, the heavenly Father will “give whatever he needs,” and above all the Holy Spirit who contains all gifts. - the second, “the importunate widow,” [76] is centered on one of the qualities of prayer: it is necessary to pray always without ceasing and with the patience of faith. “and yet, when the Son of Man comes, will he find faith on earth?” - the third parable, “the Pharisee and the tax collector,” [77] concerns the humility of the heart that prays. “God, be merciful to me a sinner!” the Church continues to make this prayer its own: Kyrie eleison! 2614 When Jesus openly entrusts to his disciples the mystery of prayer to the Father, he reveals to them what their prayer and ours must be, once he has returned to the Father in his glorified humanity. What is new is to “ask in his name.” [78] Faith in the Son introduces the disciples into the knowledge of the Father, because Jesus is “the way, and the truth, and the life.” [79] Faith bears its fruit in love: it means keeping the word and the commandments of Jesus, Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1130-episode-334-catechism-2598-2606 http://ourcatechism.com/BroPorter/2009/11/oc-1130-episode-334-catechism-2598-2606#comments Mon, 30 Nov 2009 21:42:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2145 http://ourcatechism.com/BroPorter/2009/11/oc-1130-episode-334-catechism-2598-2606/feed 0 Catechism 2598-2606 Article 2 - IN THE FULLNESS OF TIME - 2598 The drama of prayer is fully revealed to us in the Word who became flesh and dwells among us. To seek to understand his prayer through what his witnesses proclaim to us in the Gospel is to ... Catechism 2598-2606 Article 2 IN THE FULLNESS OF TIME 2598 The drama of prayer is fully revealed to us in the Word who became flesh and dwells among us. To seek to understand his prayer through what his witnesses proclaim to us in the Gospel is ... Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1129-episode-333-catechism-2590-2597 http://ourcatechism.com/BroPorter/2009/11/oc-1129-episode-333-catechism-2590-2597#comments Mon, 30 Nov 2009 21:17:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2141 http://ourcatechism.com/BroPorter/2009/11/oc-1129-episode-333-catechism-2590-2597/feed 0 Catechism 2590-2597 IN BRIEF - 2590 “Prayer is the raising of one's mind and heart to God or the requesting of good things from God” (St. John Damascene, Defide orth. 3, 24: PG 94, 1089C). - 2591 God tirelessly calls each person to this mysterious enco... Catechism 2590-2597 IN BRIEF 2590 “Prayer is the raising of one's mind and heart to God or the requesting of good things from God” (St. John Damascene, Defide orth. 3, 24: PG 94, 1089C). 2591 God tirelessly calls each person to this mysterious encounter with Himself. Prayer unfolds throughout the whole history of salvation as a reciprocal call between God and man. 2592 The prayer of Abraham and Jacob is presented as a battle of faith marked by trust in God's faithfulness and by certitude in the victory promised to perseverance. 2593 The prayer of Moses responds to the living God's initiative for the salvation of his people. It foreshadows the prayer of intercession of the unique mediator, Christ Jesus. 2594 The prayer of the People of God flourished in the shadow of the dwelling place of God's presence on earth, the ark of the covenant and the Temple, under the guidance of their shepherds, especially King David, and of the prophets. 2595 The prophets summoned the people to conversion of heart and, while zealously seeking the face of God, like Elijah, they interceded for the people. 2596 The Psalms constitute the masterwork of prayer in the Old Testament. They present two inseparable qualities: the personal, and the communal. They extend to all dimensions of history, recalling God's promises already fulfilled and looking for the coming of the Messiah. 2597 Prayed and fulfilled in Christ, the Psalms are an essential and permanent element of the prayer of the Church. They are suitable for men of every condition and time. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1128-episode-332-catechism-2581-2589 http://ourcatechism.com/BroPorter/2009/11/oc-1128-episode-332-catechism-2581-2589#comments Sat, 28 Nov 2009 14:01:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2138 http://ourcatechism.com/BroPorter/2009/11/oc-1128-episode-332-catechism-2581-2589/feed 0 Catechism 2581-2589 Elijah, the prophets and conversion of heart - 2581 For the People of God, the Temple was to be the place of their education in prayer: pilgrimages, feasts and sacrifices, the evening offering, the incense, Catechism 2581-2589 Elijah, the prophets and conversion of heart 2581 For the People of God, the Temple was to be the place of their education in prayer: pilgrimages, feasts and sacrifices, the evening offering, the incense, and the bread of the Presence (“shewbread”) - all these signs of the holiness and glory of God Most High and Most Near were appeals to and ways of prayer. But ritualism often encouraged an excessively external worship. the people needed education in faith and conversion of heart; this was the mission of the prophets, both before and after the Exile. 2582 Elijah is the “father” of the prophets, “the generation of those who seek him, who seek the face of the God of Jacob.” [30] Elijah's name, “The Lord is my God,” foretells the people's cry in response to his prayer on Mount Carmel. [31] St. James refers to Elijah in order to encourage us to pray: “The prayer of the righteous is powerful and effective.” [32] 2583 After Elijah had learned mercy during his retreat at the Wadi Cherith, he teaches the widow of Zarephath to believe in the Word of God and confirms her faith by his urgent prayer: God brings the widow's child back to life. [33] The sacrifice on Mount Carmel is a decisive test for the faith of the People of God. In response to Elijah's plea, “Answer me, O LORD, answer me,” the Lord's fire consumes the holocaust, at the time of the evening oblation. the Eastern liturgies repeat Elijah's plea in the Eucharistic epiclesis. Finally, taking the desert road that leads to the place where the living and true God reveals himself to his people, Elijah, like Moses before him, hides “in a cleft of he rock” until the mysterious presence of God has passed by. [34] But only on the mountain of the Transfiguration will Moses and Elijah behold the unveiled face of him whom they sought; “the light of the knowledge of the glory of God [shines] in the face of Christ,” crucified and risen. [35] 2584 In their “one to one” encounters with God, the prophets draw light and strength for their mission. Their prayer is not flight from this unfaithful world, but rather attentiveness to the Word of God. At times their prayer is an argument or a complaint, but it is always an intercession that awaits and prepares for the intervention of the Savior God, the Lord of history. [36] The Psalms, the prayer of the assembly 2585 From the time of David to the coming of the Messiah texts appearing in these sacred books show a deepening in prayer for oneself and in prayer for others. [37] Thus the psalms were gradually collected into the five books of the Psalter (or “Praises”), the masterwork of prayer in the Old Testament. 2586 The Psalms both nourished and expressed the prayer of the People of God gathered during the great feasts at Jerusalem and each Sabbath in the synagogues. Their prayer is inseparably personal and communal; it concerns both those who are praying and all men. the Psalms arose from the communities of the Holy Land and the Diaspora, but embrace all creation. Their prayer recalls the saving events of the past, yet extends into the future, even to the end of history; it commemorates the promises God has already kept, and awaits the Messiah who will fulfill them definitively. Prayed by Christ and fulfilled in him, the Psalms remain essential to the prayer of the Church. [38] 2587 The Psalter is the book in which the Word of God becomes man's prayer. In other books of the Old Testament, “the words proclaim [God's] works and bring to light the mystery they contain.” [39] The words of the Psalmist, sung for God, both express and acclaim the Lord's saving works; the same Spirit inspires both God's work and man's response. Christ will unite the two. In him, the psalms continue to teach us how to pray. 2588 The Psalter's many forms of prayer take shape both in the liturgy of the Temple and in the human heart. Whether hymns or prayers of lamentation or thanksgiving, whether individual or communal, Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1127-episode-331-catechism-2574-2580 http://ourcatechism.com/BroPorter/2009/11/oc-1127-episode-331-catechism-2574-2580#comments Thu, 26 Nov 2009 12:26:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2134 http://ourcatechism.com/BroPorter/2009/11/oc-1127-episode-331-catechism-2574-2580/feed 0 Catechism 2574-2580 Moses and the prayer of the mediator - 2574 Once the promise begins to be fulfilled (Passover, the Exodus, the gift of the Law, and the ratification of the covenant), the prayer of Moses becomes the most striking example of interces... Catechism 2574-2580 Moses and the prayer of the mediator 2574 Once the promise begins to be fulfilled (Passover, the Exodus, the gift of the Law, and the ratification of the covenant), the prayer of Moses becomes the most striking example of intercessory prayer, which will be fulfilled in “the one mediator between God and men, the man Christ Jesus.” [19] 2575 Here again the initiative is God's. From the midst of the burning bush he calls Moses. [20] This event will remain one of the primordial images of prayer in the spiritual tradition of Jews and Christians alike. When “the God of Abraham, of Isaac, and of Jacob” calls Moses to be his servant, it is because he is the living God who wants men to live. God reveals himself in order to save them, though he does not do this alone or despite them: he caLls Moses to be his messenger, an associate in his compassion, his work of salvation. There is something of a divine plea in this mission, and only after long debate does Moses attune his own will to that of the Savior God. But in the dialogue in which God confides in him, Moses also learns how to pray: he balks, makes excuses, above all questions: and it is in response to his question that the Lord confides his ineffable name, which will be revealed through his mighty deeds. 2576 “Thus the Lord used to speak to Moses face to face, as a man speaks to his friend.” [21] Moses' prayer is characteristic of contemplative prayer by which God's servant remains faithful to his mission. Moses converses with God often and at length, climbing the mountain to hear and entreat him and coming down to the people to repeat the words of his God for their guidance. Moses “is entrusted with all my house. With him I speak face to face, clearly, not in riddles,” for “Moses was very humble, more so than anyone else on the face of the earth.” [22] 2577 From this intimacy with the faithful God, slow to anger and abounding in steadfast love, [23] Moses drew strength and determination for his intercession. He does not pray for himself but for the people whom God made his own. Moses already intercedes for them during the battle with the Amalekites and prays to obtain healing for Miriam. [24] But it is chiefly after their apostasy that Moses “stands in the breach” before God in order to save the people. [25] The arguments of his prayer - for intercession is also a mysterious battle - will inspire the boldness of the great intercessors among the Jewish people and in the Church: God is love; he is therefore righteous and faithful; he cannot contradict himself; he must remember his marvellous deeds, since his glory is at stake, and he cannot forsake this people that bears his name. David and the prayer of the king 2578 The prayer of the People of God flourishes in the shadow of God's dwelling place, first the ark of the covenant and later the Temple. At first the leaders of the people - the shepherds and the prophets - teach them to pray. the infant Samuel must have learned from his mother Hannah how “to stand before the LORD” and from the priest Eli how to listen to his word: “Speak, LORD, for your servant is listening.” [26] Later, he will also know the cost and consequence of intercession: “Moreover, as for me, far be it from me that I should sin against the LORD by ceasing to pray for you; and I will instruct you in the good and the right way.” [27] 2579 David is par excellence the king “after God's own heart,” the shepherd who prays for his people and prays in their name. His submission to the will of God, his praise, and his repentance, will be a model for the prayer of the people. His prayer, the prayer of God's Anointed, is a faithful adherence to the divine promise and expresses a loving and joyful trust in God, the only King and Lord. [28] In the Psalms David, inspired by the Holy Spirit, is the first prophet of Jewish and Christian prayer. the prayer of Christ, the true Messiah and Son of David, Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1126-episode-330-catechism-2566-2573 http://ourcatechism.com/BroPorter/2009/11/oc-1126-episode-330-catechism-2566-2573#comments Thu, 26 Nov 2009 12:14:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2131 http://ourcatechism.com/BroPorter/2009/11/oc-1126-episode-330-catechism-2566-2573/feed 0 Catechism 2566-2573 CHAPTER ONE - THE REVELATION OF PRAYER - THE UNIVERSAL CALL TO PRAYER - 2566 Man is in search of God. In the act of creation, God calls every being from nothingness into existence. “Crowned with glory and honor,” man is, Catechism 2566-2573 CHAPTER ONE THE REVELATION OF PRAYER - THE UNIVERSAL CALL TO PRAYER 2566 Man is in search of God. In the act of creation, God calls every being from nothingness into existence. “Crowned with glory and honor,” man is, after th... Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1125-episode-329-catechism-2558-2565 http://ourcatechism.com/BroPorter/2009/11/oc-1125-episode-329-catechism-2558-2565#comments Wed, 25 Nov 2009 00:04:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2127 http://ourcatechism.com/BroPorter/2009/11/oc-1125-episode-329-catechism-2558-2565/feed 0 Catechism 2558-2565 PART FOUR: - CHRISTIAN PRAYER - SECTION ONE - PRAYER IN THE CHRISTIAN LIFE - 2558 “Great is the mystery of the faith!” - The Church professes this mystery in the Apostles' Creed (Part One) and celebrates it in the sacramental liturg... Catechism 2558-2565 PART FOUR: CHRISTIAN PRAYER SECTION ONE PRAYER IN THE CHRISTIAN LIFE 2558 “Great is the mystery of the faith!” The Church professes this mystery in the Apostles' Creed (Part One) and celebrates it in the sacramental ... Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1124-episode-328-catechism-2548-2557 http://ourcatechism.com/BroPorter/2009/11/oc-1124-episode-328-catechism-2548-2557#comments Mon, 23 Nov 2009 18:44:53 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2124 http://ourcatechism.com/BroPorter/2009/11/oc-1124-episode-328-catechism-2548-2557/feed 0 Catechism 2548-2557 IV. “I Want to See God” - 2548 Desire for true happiness frees man from his immoderate attachment to the goods of this world so that he can find his fulfillment in the vision and beatitude of God. Catechism 2548-2557 IV. “I Want to See God” 2548 Desire for true happiness frees man from his immoderate attachment to the goods of this world so that he can find his fulfillment in the vision and beatitude of God. “The promise [of seeing God] surpasses all beatitude.... In Scripture, to see is to possess.... Whoever sees God has obtained all the goods of which he can conceive.” [343] 2549 It remains for the holy people to struggle, with grace from on high, to obtain the good things God promises. In order to possess and contemplate God, Christ's faithful mortify their cravings and, with the grace of God, prevail over the seductions of pleasure and power. 2550 On this way of perfection, the Spirit and the Bride call whoever hears them [344] to perfect communion with God: There will true glory be, where no one will be praised by mistake or flattery; true honor will not be refused to the worthy, nor granted to the unworthy; likewise, no one unworthy will pretend to be worthy, where only those who are worthy will be admitted. There true peace will reign, where no one will experience opposition either from self or others. God himself will be virtue's reward; he gives virtue and has promised to give himself as the best and greatest reward that could exist.... “I shall be their God and they will be my people....” This is also the meaning of the Apostle's words: “So that God may be all in all.” God himself will be the goal of our desires; we shall contemplate him without end, love him without surfeit, praise him without weariness. This gift, this state, this act, like eternal life itself, will assuredly be common to all. [345] 343 St. Gregory of Nyssa, De beatitudinibus 6: PG 44, 1265A. 344 Cf. Rev 22:17. 345 St. Augustine, De civ. Dei, 22, 30: PL 41, 801-802; cf. Lev 26:12; cf. 1 Cor 15:28. IN BRIEF 2551 “Where your treasure is, there will your heart be also” ( Mt 6:21). 2552 The tenth commandment forbids avarice arising from a passion for riches and their attendant power. 2553 Envy is sadness at the sight of another's goods and the immoderate desire to have them for oneself. It is a capital sin. 2554 The baptized person combats envy through good-will, humility, and abandonment to the providence of God. 2555 Christ's faithful “have crucified the flesh with its passions and desires” ( Gal 5:24); they are led by the Spirit and follow his desires. 2556 Detachment from riches is necessary for entering the Kingdom of heaven. “Blessed are the poor in spirit.” 2557 “I want to see God” expresses the true desire of man. Thirst for God is quenched by the water of eternal life (cf In 4:14). Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1123-episode-327-catechism-2541-2547 http://ourcatechism.com/BroPorter/2009/11/oc-1123-episode-327-catechism-2541-2547#comments Mon, 23 Nov 2009 18:36:19 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2121 http://ourcatechism.com/BroPorter/2009/11/oc-1123-episode-327-catechism-2541-2547/feed 0 Catechism 2541-2547 II. The Desires of the Spirit - 2541 The economy of law and grace turns men's hearts away from avarice and envy. It initiates them into desire for the Sovereign Good; it instructs them in the desires of the Holy Spirit who satisfies... Catechism 2541-2547 II. The Desires of the Spirit 2541 The economy of law and grace turns men's hearts away from avarice and envy. It initiates them into desire for the Sovereign Good; it instructs them in the desires of the Holy Spirit who satisfies man's heart. The God of the promises always warned man against seduction by what from the beginning has seemed “good for food . . . a delight to the eyes . . . to be desired to make one wise.” [329] 2542 The Law entrusted to Israel never sufficed to justify those subject to it; it even became the instrument of “lust.” [330] The gap between wanting and doing points to the conflict between God's Law which is the “law of my mind,” and another law “making me captive to the law of sin which dwells in my members.” [331] 2543 “But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe.” [332] Henceforth, Christ's faithful “have crucified the flesh with its passions and desires”; they are led by the Spirit and follow the desires of the Spirit. [333] 329 Gen 3:6. 330 Cf. Rom 7:7. 331 Rom 7:23; cf. 7:10. 332 Rom 3:21-22. 333 Gal 5:24; cf. Rom 8:14, 27. III. Poverty of Heart 2544 Jesus enjoins his disciples to prefer him to everything and everyone, and bids them “renounce all that [they have]” for his sake and that of the Gospel. [334] Shortly before his passion he gave them the example of the poor widow of Jerusalem who, out of her poverty, gave all that she had to live on. [335] The precept of detachment from riches is obligatory for entrance into the Kingdom of heaven. 2545 All Christ's faithful are to “direct their affections rightly, lest they be hindered in their pursuit of perfect charity by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty.” [336] 2546 “Blessed are the poor in spirit.” [337] The Beatitudes reveal an order of happiness and grace, of beauty and peace. Jesus celebrates the joy of the poor, to whom the Kingdom already belongs: [338] The Word speaks of voluntary humility as “poverty in spirit”; the Apostle gives an example of God's poverty when he says: “For your sakes he became poor.” [339] 2547 The Lord grieves over the rich, because they find their consolation in the abundance of goods. [340] “Let the proud seek and love earthly kingdoms, but blessed are the poor in spirit for theirs is the Kingdom of heaven.” [341] Abandonment to the providence of the Father in heaven frees us from anxiety about tomorrow. [342] Trust in God is a preparation for the blessedness of the poor. They shall see God. 334 Lk 14:33; cf. Mk 8:35. 335 Cf. Lk 21:4. 336 LG 42 # 3. 337 Mt 5:3[ETML:C/]. 338 Cf. Lk 6:20. 339 St. Gregory of Nyssa, De beatitudinibus 1: PG 44, 1200D; cf. 2 Cor 8:9. 340 Lk 6:24. 341 St. Augustine, De serm. Dom. in monte 1, 1, 3: PL 34, 1232. 342 Cf. Mt 6:25-34. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1122-episode-326-catechism-2534-2547 http://ourcatechism.com/BroPorter/2009/11/oc-1122-episode-326-catechism-2534-2547#comments Mon, 23 Nov 2009 18:20:29 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2117 http://ourcatechism.com/BroPorter/2009/11/oc-1122-episode-326-catechism-2534-2547/feed 0 Catechism 2534-2540 Article 10 - THE TENTH COMMANDMENT - You shall not covet ... anything that is your neighbor's.... - You shall not desire your neighbor's house, his field, or his manservant, or his maidservant,, or his ox, or his ass, Catechism 2534-2540 Article 10 THE TENTH COMMANDMENT You shall not covet ... anything that is your neighbor's.... You shall not desire your neighbor's house, his field, or his manservant, or his maidservant,, or his ox, or his ass, or anythin... Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1121-episode-325-catechism-2520-2533 http://ourcatechism.com/BroPorter/2009/11/oc-1121-episode-325-catechism-2520-2533#comments Mon, 23 Nov 2009 17:52:40 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2114 http://ourcatechism.com/BroPorter/2009/11/oc-1121-episode-325-catechism-2520-2533/feed 0 Catechism 2520-2533 II. The Battle for Purity - 2520 Baptism confers on its recipient the grace of purification from all sins. But the baptized must continue to struggle against concupiscence of the flesh and disordered desires. Catechism 2520-2533 II. The Battle for Purity 2520 Baptism confers on its recipient the grace of purification from all sins. But the baptized must continue to struggle against concupiscence of the flesh and disordered desires. With God's grace he will prevail - by the virtue and gift of chastity, for chastity lets us love with upright and undivided heart; - by purity of intention which consists in seeking the true end of man: with simplicity of vision, the baptized person seeks to find and to fulfill God's will in everything; [312] - by purity of vision, external and internal; by discipline of feelings and imagination; by refusing all complicity in impure thoughts that incline us to turn aside from the path of God's commandments: “Appearance arouses yearning in fools”; [313] - by prayer: I thought that continence arose from one's own powers, which I did not recognize in myself. I was foolish enough not to know . . . that no one can be continent unless you grant it. For you would surely have granted it if my inner groaning had reached your ears and I with firm faith had cast my cares on you. [314] 2521 Purity requires modesty, an integral part of temperance. Modesty protects the intimate center of the person. It means refusing to unveil what should remain hidden. It is ordered to chastity to whose sensitivity it bears witness. It guides how one looks at others and behaves toward them in conformity with the dignity of persons and their solidarity. 2522 Modesty protects the mystery of persons and their love. It encourages patience and moderation in loving relationships; it requires that the conditions for the definitive giving and commitment of man and woman to one another be fulfilled. Modesty is decency. It inspires one's choice of clothing. It keeps silence or reserve where there is evident risk of unhealthy curiosity. It is discreet. 2523 There is a modesty of the feelings as well as of the body. It protests, for example, against the voyeuristic explorations of the human body in certain advertisements, or against the solicitations of certain media that go too far in the exhibition of intimate things. Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies. 2524 The forms taken by modesty vary from one culture to another. Everywhere, however, modesty exists as an intuition of the spiritual dignity proper to man. It is born with the awakening consciousness of being a subject. Teaching modesty to children and adolescents means awakening in them respect for the human person. 2525 Christian purity requires a purification of the social climate. It requires of the communications media that their presentations show concern for respect and restraint. Purity of heart brings freedom from widespread eroticism and avoids entertainment inclined to voyeurism and illusion. 2526 So called moral permissiveness rests on an erroneous conception of human freedom; the necessary precondition for the development of true freedom is to let oneself be educated in the moral law. Those in charge of education can reasonably be expected to give young people instruction respectful of the truth, the qualities of the heart, and the moral and spiritual dignity of man. 2527 “The Good News of Christ continually renews the life and culture of fallen man; it combats and removes the error and evil which flow from the ever-present attraction of sin. It never ceases to purify and elevate the morality of peoples. It takes the spiritual qualities and endowments of every age and nation, and with supernatural riches it causes them to blossom, as it were, from within; it fortifies, completes, and restores them in Christ.” [315] 312 Cf. Rom 12:2; Col 1:10. 313 Wis 15:5. 314 St. Augustine, Conf. 6, 11, 20: PL 32, 729-730. 315 GS 58 # 4. IN BRIEF 2528 “Everyone who looks at a woman lustfully has already committed adultery with her in his heart” ( Mt 5:28). Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1120-episode-324-catechism-2514-2519 http://ourcatechism.com/BroPorter/2009/11/oc-1120-episode-324-catechism-2514-2519#comments Tue, 17 Nov 2009 21:05:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2111 http://ourcatechism.com/BroPorter/2009/11/oc-1120-episode-324-catechism-2514-2519/feed 0 Catechism 2514-2519 Article 9 - THE NINTH COMMANDMENT - You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's. Catechism 2514-2519 Article 9 THE NINTH COMMANDMENT You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's. [298] Every one who looks at a woman lustfully has already committed adultery with her in his heart. [299] 2514 St. John distinguishes three kinds of covetousness or concupiscence: lust of the flesh, lust of the eyes, and pride of life. [300] In the Catholic catechetical tradition, the ninth commandment forbids carnal concupiscence; the tenth forbids coveting another's goods. 2515 Etymologically, “concupiscence” can refer to any intense form of human desire. Christian theology has given it a particular meaning: the movement of the sensitive appetite contrary to the operation of the human reason. the apostle St. Paul identifies it with the rebellion of the “flesh” against the “spirit.” [301] Concupiscence stems from the disobedience of the first sin. It unsettles man's moral faculties and, without being in itself an offense, inclines man to commit sins. [302] 2516 Because man is a composite being, spirit and body, there already exists a certain tension in him; a certain struggle of tendencies between “spirit” and “flesh” develops. But in fact this struggle belongs to the heritage of sin. It is a consequence of sin and at the same time a confirmation of it. It is part of the daily experience of the spiritual battle: For the Apostle it is not a matter of despising and condemning the body which with the spiritual soul constitutes man's nature and personal subjectivity. Rather, he is concerned with the morally good or bad works, or better, the permanent dispositions - virtues and vices - which are the fruit of submission (in the first case) or of resistance (in the second case) to the saving action of the Holy Spirit. For this reason the Apostle writes: “If we live by the Spirit, let us also walk by the Spirit.” [303] 298 Ex 20:17. 299 Mt 5:28. 300 Cf. 1 Jn 2:16. 301 Cf. Gal 5:16, 17, 24; Eph 2:3. 302 Cf. Gen 3:11; Council of Trent: DS 1515. 303 John Paul II, DeV 55; cf. Gal 5:25. I. Purification of the Heart 2517 The heart is the seat of moral personality: “Out of the heart come evil thoughts, murder, adultery, fornication....” [304] The struggle against carnal covetousness entails purifying the heart and practicing temperance: Remain simple and innocent, and you will be like little children who do not know the evil that destroys man's life. [305] 2518 The sixth beatitude proclaims, “Blessed are the pure in heart, for they shall see God.” [306] “Pure in heart” refers to those who have attuned their intellects and wills to the demands of God's holiness, chiefly in three areas: charity; [307] chastity or sexual rectitude; [308] love of truth and orthodoxy of faith. [309] There is a connection between purity of heart, of body, and of faith: The faithful must believe the articles of the Creed “so that by believing they may obey God, by obeying may live well, by living well may purify their hearts, and with pure hearts may understand what they believe.” [310] 2519 The “pure in heart” are promised that they will see God face to face and be like him. [311] Purity of heart is the precondition of the vision of God. Even now it enables us to see according to God, to accept others as “neighbors”; it lets us perceive the human body - ours and our neighbor's - as a temple of the Holy Spirit, a manifestation of divine beauty. 304 Mt 15:19. 305 Pastor Hermae, Mandate 2, 1: PG 2, 916. 306 Mt 5:8[ETML:C/]. 307 Cf. 1 Tim 4:3-9; 2 Tim 2:22. 308 Cf. 1 Thess 4:7; Col 3:5; Eph 4:19. 309 Cf. Titus 1:15; 1 Tim 1:3-4; 2 Tim 2:23-26. 310 St. Augustine, Defide et symbolo 10, 25: PL 40, 196. 311 Cf. 1 Cor 13:12; 1 Jn 3:2[ETML:C/]. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1119-episode-323-catechism-2504-2513 http://ourcatechism.com/BroPorter/2009/11/oc-1119-episode-323-catechism-2504-2513#comments Tue, 17 Nov 2009 21:00:29 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2108 http://ourcatechism.com/BroPorter/2009/11/oc-1119-episode-323-catechism-2504-2513/feed 0 Catechism 2504-2513 IN BRIEF - 2504 “You shall not bear false witness against your neighbor” ( Ex 20:16). Christ's disciples have “put on the new man, created after the likeness of God in true righteousness and holiness” ( Eph 4:24). Catechism 2504-2513 IN BRIEF 2504 “You shall not bear false witness against your neighbor” ( Ex 20:16). Christ's disciples have “put on the new man, created after the likeness of God in true righteousness and holiness” ( Eph 4:24). 2505 Truth or truthfulness is the virtue which consists in showing oneself true in deeds and truthful in words, and guarding against duplicity, dissimulation, and hypocrisy. 2506 The Christian is not to “be ashamed of testifying to our Lord” ( 2 Tim 1:8) in deed and word. Martyrdom is the supreme witness given to the truth of the faith. 2507 Respect for the reputation and honor of persons forbids all detraction and calumny in word or attitude. 2508 Lying consists in saying what is false with the intention of deceiving the neighbor who has the right to the truth. 2509 An offense committed against the truth requires reparation. 2510 The golden rule helps one discern, in concrete situations, whether or not it would be appropriate to reveal the truth to someone who asks for it. 2511 “The sacramental seal is inviolable” ( CIC, can. 983 # 1). Professional secrets must be kept. Confidences prejudicial to another are not to be divulged. 2512 Society has a right to information based on truth, freedom, and justice. One should practice moderation and discipline in the use of the social communications media. 2513 The fine arts, but above all sacred art, “of their nature are directed toward expressing in some way the infinite beauty of God in works made by human hands. Their dedication to the increase of God's praise and of his glory is more complete, the more exclusively they are devoted to turning men's minds devoutly toward God” (SC 122). Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1118-episode-322-catechism-2500-2503 http://ourcatechism.com/BroPorter/2009/11/oc-1118-episode-322-catechism-2500-2503#comments Mon, 16 Nov 2009 21:05:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2105 http://ourcatechism.com/BroPorter/2009/11/oc-1118-episode-322-catechism-2500-2503/feed 0 Catechism 2500-2503 VI. Truth, Beauty, and Sacred Art - 2500 The practice of goodness is accompanied by spontaneous spiritual joy and moral beauty. Likewise, truth carries with it the joy and splendor of spiritual beauty. Truth is beautiful in itself. Catechism 2500-2503 VI. Truth, Beauty, and Sacred Art 2500 The practice of goodness is accompanied by spontaneous spiritual joy and moral beauty. Likewise, truth carries with it the joy and splendor of spiritual beauty. Truth is beautiful in itself. Truth in words, the rational expression of the knowledge of created and uncreated reality, is necessary to man, who is endowed with intellect. But truth can also find other complementary forms of human expression, above all when it is a matter of evoking what is beyond words: the depths of the human heart, the exaltations of the soul, the mystery of God. Even before revealing himself to man in words of truth, God reveals himself to him through the universal language of creation, the work of his Word, of his wisdom: the order and harmony of the cosmos - which both the child and the scientist discover - “from the greatness and beauty of created things comes a corresponding perception of their Creator,” “for the author of beauty created them.” [289] [Wisdom] is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness. [290] For [wisdom] is more beautiful than the sun, and excels every constellation of the stars. Compared with the light she is found to be superior, for it is succeeded by the night, but against wisdom evil does not prevail. [291] I became enamored of her beauty. [292] 2501 Created “in the image of God,” [293] man also expresses the truth of his relationship with God the Creator by the beauty of his artistic works. Indeed, art is a distinctively human form of expression; beyond the search for the necessities of life which is common to all living creatures, art is a freely given superabundance of the human being's inner riches. Arising from talent given by the Creator and from man's own effort, art is a form of practical wisdom, uniting knowledge and skill, [294] to give form to the truth of reality in a language accessible to sight or hearing. To the extent that it is inspired by truth and love of beings, art bears a certain likeness to God's activity in what he has created. Like any other human activity, art is not an absolute end in itself, but is ordered to and ennobled by the ultimate end of man. [295] 2502 Sacred art is true and beautiful when its form corresponds to its particular vocation: evoking and glorifying, in faith and adoration, the transcendent mystery of God - the surpassing invisible beauty of truth and love visible in Christ, who “reflects the glory of God and bears the very stamp of his nature,” in whom “the whole fullness of deity dwells bodily.” [296] This spiritual beauty of God is reflected in the most holy Virgin Mother of God, the angels, and saints. Genuine sacred art draws man to adoration, to prayer, and to the love of God, Creator and Savior, the Holy One and Sanctifier. 2503 For this reason bishops, personally or through delegates, should see to the promotion of sacred art, old and new, in all its forms and, with the same religious care, remove from the liturgy and from places of worship everything which is not in conformity with the truth of faith and the authentic beauty of sacred art. [297] 289 Wis 13:3, 5. 290 Wis 7:25-26. 291 Wis 7:29-30. 292 Wis 8:2. 293 Gen 1:26. 294 Cf. Wis 7:16-17 295 Cf. Pius XII, Musicae sacrae disciplina; Discourses of September 3 and    December 25, 1950. 296 Heb 1:3; Col 2:9. 297 Cf. SC 122-127. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1117-episode-321-catechism-2488-2499 http://ourcatechism.com/BroPorter/2009/11/oc-1117-episode-321-catechism-2488-2499#comments Mon, 16 Nov 2009 21:00:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2102 http://ourcatechism.com/BroPorter/2009/11/oc-1117-episode-321-catechism-2488-2499/feed 0 Catechism 2488-2499 IV. Respect for the Truth - 2488 The right to the communication of the truth is not unconditional. Everyone must conform his life to the Gospel precept of fraternal love. This requires us in concrete situations to judge whether or n... Catechism 2488-2499 IV. Respect for the Truth 2488 The right to the communication of the truth is not unconditional. Everyone must conform his life to the Gospel precept of fraternal love. This requires us in concrete situations to judge whether or... Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1116-episode-320-catechism-2475-2487 http://ourcatechism.com/BroPorter/2009/11/oc-1116-episode-320-catechism-2475-2487#comments Fri, 13 Nov 2009 18:15:32 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2099 http://ourcatechism.com/BroPorter/2009/11/oc-1116-episode-320-catechism-2475-2487/feed 0 Catechism 2475-2487 III. Offenses Against Truth - 2475 Christ's disciples have “put on the new man, created after the likeness of God in true righteousness and holiness.” [273] By “putting away falsehood,” they are to “put away all malice and all guile... Catechism 2475-2487 III. Offenses Against Truth 2475 Christ's disciples have “put on the new man, created after the likeness of God in true righteousness and holiness.” [273] By “putting away falsehood,” they are to “put away all malice and all guile and insincerity and envy and all slander.” [274] 2476 False witness and perjury. When it is made publicly, a statement contrary to the truth takes on a particular gravity. In court it becomes false witness. [275] When it is under oath, it is perjury. Acts such as these contribute to condemnation of the innocent, exoneration of the guilty, or the increased punishment of the accused. [276] They gravely compromise the exercise of justice and the fairness of judicial decisions. 2477 Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury. [277] He becomes guilty: - of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor; - of detraction who, without objectively valid reason, discloses another's faults and failings to persons who did not know them; [278] - of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion for false judgments concerning them. 2478 To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbor's thoughts, words, and deeds in a favorable way: Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. and if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved. [279] 2479 Detraction and calumny destroy the reputation and honor of one's neighbor. Honor is the social witness given to human dignity, and everyone enjoys a natural right to the honor of his name and reputation and to respect. Thus, detraction and calumny offend against the virtues of justice and charity. 2480 Every word or attitude is forbidden which by flattery, adulation, or complaisance encourages and confirms another in malicious acts and perverse conduct. Adulation is a grave fault if it makes one an accomplice in another's vices or grave sins. Neither the desire to be of service nor friendship justifies duplicitous speech. Adulation is a venial sin when it only seeks to be agreeable, to avoid evil, to meet a need, or to obtain legitimate advantages. 2481 Boasting or bragging is an offense against truth. So is irony aimed at disparaging someone by maliciously caricaturing some aspect of his behavior. 2482 “A lie consists in speaking a falsehood with the intention of deceiving.” [280] The Lord denounces lying as the work of the devil: “You are of your father the devil, . . . there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies.” [281] 2483 Lying is the most direct offense against the truth. To lie is to speak or act against the truth in order to lead into error someone who has the right to know the truth. By injuring man's relation to truth and to his neighbor, a lie offends against the fundamental relation of man and of his word to the Lord. 2484 The gravity of a lie is measured against the nature of the truth it deforms, the circumstances, the intentions of the one who lies, and the harm suffered by its victims. If a lie in itself only constitutes a venial sin, it becomes mortal when it does grave injury to the virtues of justice and charity. 2485 By its very nature, lying is to be condemned. It is a profanation of speech, whereas the purpose of speech is to communicate known truth to others. the deliberate intention of leading a neighbor into error by saying things contrary to the truth constitutes a failure in justice and charity. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1115-episode-319-catechism-2471-2474 http://ourcatechism.com/BroPorter/2009/11/oc-1115-episode-319-catechism-2471-2474#comments Fri, 13 Nov 2009 18:10:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2096 http://ourcatechism.com/BroPorter/2009/11/oc-1115-episode-319-catechism-2471-2474/feed 0 Catechism 2471-2474 II. To Bear Witness to the Truth - 2471 Before Pilate, Christ proclaims that he “has come into the world, to bear witness to the truth.” [265] The Christian is not to “be ashamed then of testifying to our Lord. Catechism 2471-2474 II. To Bear Witness to the Truth 2471 Before Pilate, Christ proclaims that he “has come into the world, to bear witness to the truth.” [265] The Christian is not to “be ashamed then of testifying to our Lord.” [266] In situations that require witness to the faith, the Christian must profess it without equivocation, after the example of St. Paul before his judges. We must keep “a clear conscience toward God and toward men.” [267] 2472 The duty of Christians to take part in the life of the Church impels them to act as witnesses of the Gospel and of the obligations that flow from it. This witness is a transmission of the faith in words and deeds. Witness is an act of justice that establishes the truth or makes it known. [268] All Christians by the example of their lives and the witness of their word, wherever they live, have an obligation to manifest the new man which they have put on in Baptism and to reveal the power of the Holy Spirit by whom they were strengthened at Confirmation. 2473 Martyrdom is the supreme witness given to the truth of the faith: it means bearing witness even unto death. the martyr bears witness to Christ who died and rose, to whom he is united by charity. He bears witness to the truth of the faith and of Christian doctrine. He endures death through an act of fortitude. “Let me become the food of the beasts, through whom it will be given me to reach God.” [270] 2474 The Church has painstakingly collected the records of those who persevered to the end in witnessing to their faith. These are the acts of the Martyrs. They form the archives of truth written in letters of blood: Neither the pleasures of the world nor the kingdoms of this age will be of any use to me. It is better for me to die [in order to unite myself] to Christ Jesus than to reign over the ends of the earth. I seek him who died for us; I desire him who rose for us. My birth is approaching. . . [271] I bless you for having judged me worthy from this day and this hour to be counted among your martyrs.... You have kept your promise, God of faithfulness and truth. For this reason and for everything, I praise you, I bless you, I glorify you through the eternal and heavenly High Priest, Jesus Christ, your beloved Son. Through him, who is with you and the Holy Spirit, may glory be given to you, now and in the ages to come. Amen. [272] 265 Jn 18:37. 266 2 Tim 1:8. 267 Acts 24:16. 268 Cf. Mt 18:16. 270 St. Ignatius of Antioch, Ad Rom. 4, 1 SCh 10, 110. 271 St. Ignatius of Antioch, Ad Rom. 6, 1-2 SCh 10, 114. 272 Martyrium Polycarpi 14,2-3 PG 5,1040; SCh 10,228. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1114-episode-318-catechism-2464-2470 http://ourcatechism.com/BroPorter/2009/11/oc-1114-episode-318-catechism-2464-2470#comments Fri, 13 Nov 2009 18:05:00 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2093 http://ourcatechism.com/BroPorter/2009/11/oc-1114-episode-318-catechism-2464-2470/feed 0 Catechism 2464-2470 Article 8 - THE EIGHTH COMMANDMENT - You shall not bear false witness against your neighbor. [252] - It was said to the men of old, “You shall not swear falsely, but shall perform to the Lord what you have sworn. Catechism 2464-2470 Article 8 THE EIGHTH COMMANDMENT You shall not bear false witness against your neighbor. [252] It was said to the men of old, “You shall not swear falsely, but shall perform to the Lord what you have sworn.” [253] 2464 The eighth commandment forbids misrepresenting the truth in our relations with others. This moral prescription flows from the vocation of the holy people to bear witness to their God who is the truth and wills the truth. Offenses against the truth express by word or deed a refusal to commit oneself to moral uprightness: they are fundamental infidelities to God and, in this sense, they undermine the foundations of the covenant. 252 EX 20:16; Cf. Deut 5:20. 253 Mt 5:33. I. Living in the Truth 2465 The Old Testament attests that God is the source of all truth. His Word is truth. His Law is truth. His “faithfulness endures to all generations.” [254] Since God is “true,” the members of his people are called to live in the truth. [255] 2466 In Jesus Christ, the whole of God's truth has been made manifest. “Full of grace and truth,” he came as the “light of the world,” he is the Truth. [256] “Whoever believes in me may not remain in darkness.” [257] The disciple of Jesus continues in his word so as to know “the truth [that] will make you free” and that sanctifies. [258] To follow Jesus is to live in “the Spirit of truth,” whom the Father sends in his name and who leads “into all the truth.” [259] To his disciples Jesus teaches the unconditional love of truth: “Let what you say be simply 'Yes or No.'“ [260] 2467 Man tends by nature toward the truth. He is obliged to honor and bear witness to it: “It is in accordance with their dignity that all men, because they are persons . . . are both impelled by their nature and bound by a moral obligation to seek the truth, especially religious truth. They are also bound to adhere to the truth once they come to know it and direct their whole lives in accordance with the demands of truth.” [261] 2468 Truth as uprightness in human action and speech is called truthfulness, sincerity, or candor. Truth or truthfulness is the virtue which consists in showing oneself true in deeds and truthful in words, and in guarding against duplicity, dissimulation, and hypocrisy. 2469 “Men could not live with one another if there were not mutual confidence that they were being truthful to one another.” [262] The virtue of truth gives another his just due. Truthfulness keeps to the just mean between what ought to be expressed and what ought to be kept secret: it entails honesty and discretion. In justice, “as a matter of honor, one man owes it to another to manifest the truth.” [263] 2470 The disciple of Christ consents to “live in the truth,” that is, in the simplicity of a life in conformity with the Lord's example, abiding in his truth. “If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the truth.” [264] 254 PS 119:90; Cf. Prov 8:7; 2 Sam 7:28; PS 119:142; Lk 1:50. 255 Rom 3:4; Cf. PS 119:30. 256 Jn 1:14; 8:12; Cf. 14:6. 257 Jn 12:46. 258 Jn 8:32; Cf. 17:17. 259 Jn 16:13. 260 Mt 5:37. 261 DH 2 # 2. 262 St. Thomas Aquinas, STh II-II 109, 3 ad 1. 263 St. Thomas Aquinas, STh II-II, 109, 3, corp. art. 264 1 Jn 1:6. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1113-episode-317-catechism-2450-2463 http://ourcatechism.com/BroPorter/2009/11/oc-1113-episode-317-catechism-2450-2463#comments Wed, 11 Nov 2009 18:06:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2088 http://ourcatechism.com/BroPorter/2009/11/oc-1113-episode-317-catechism-2450-2463/feed 0 Catechism 2450-2463 IN BRIEF - 2450 “You shall not steal” ( Ex 20:15; Deut 5:19). “Neither thieves, nor the greedy, nor robbers will inherit the kingdom of God” ( 1 Cor 6:10). - 2451 The seventh commandment enjoins the practice of justice and charity i... Catechism 2450-2463 IN BRIEF 2450 “You shall not steal” ( Ex 20:15; Deut 5:19). “Neither thieves, nor the greedy, nor robbers will inherit the kingdom of God” ( 1 Cor 6:10). 2451 The seventh commandment enjoins the practice of justice and charity in the administration of earthly goods and the fruits of men's labor. 2452 The goods of creation are destined for the entire human race. the right to private property does not abolish the universal destination of goods. 2453 The seventh commandment forbids theft. Theft is the usurpation of another's goods against the reasonable will of the owner. 2454 Every manner of taking and using another's property unjustly is contrary to the seventh commandment. the injustice committed requires reparation. Commutative justice requires the restitution of stolen goods. 2455 The moral law forbids acts which, for commercial or totalitarian purposes, lead to the enslavement of human beings, or to their being bought, sold or exchanged like merchandise. 2456 The dominion granted by the Creator over the mineral, vegetable, and animal resources of the universe cannot be separated from respect for moral obligations, including those toward generations to come. 2457 Animals are entrusted to man's stewardship; he must show them kindness. They may be used to serve the just satisfaction of man's needs. 2458 The Church makes a judgment about economic and social matters when the fundamental rights of the person or the salvation of souls requires *. She is concerned with the temporal common good of men because they are ordered to the sovereign Good, their ultimate end. 2459 Man is himself the author, center, and goal of all economic and social life. the decisive point of the social question is that goods created by God for everyone should in fact reach everyone in accordance with justice and with the help of charity. 2460 The primordial value of labor stems from man himself, its author and beneficiary. By means of his labor man participates in the work of creation. Work united to Christ can be redemptive. 2461 True development concerns the whole man. It is concerned with increasing each person's ability to respond to his vocation and hence to God's call (cf CA 29). 2462 Giving alms to the poor is a witness to fraternal charity: it is also a work of justice pleasing to God. 2463 How can we not recognize Lazarus, the hungry beggar in the parable (cf Lk 17:19-31), in the multitude of human beings without bread, a roof or a place to stay? How can we fail to hear Jesus: “As you did it not to one of the least of these, you did it not to me” ( Mt 25:45)? Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1111-episode-316-catechism-2443-2449 http://ourcatechism.com/BroPorter/2009/11/oc-1111-episode-316-catechism-2443-2449#comments Wed, 11 Nov 2009 17:55:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2084 http://ourcatechism.com/BroPorter/2009/11/oc-1111-episode-316-catechism-2443-2449/feed 0 Catechism 2443-2449 VI. Love For the Poor - 2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, Catechism 2443-2449 VI. Love For the Poor 2443 God blesses those who come to the aid of the poor and rebukes those who turn away from them: “Give to him who begs from you, do not refuse him who would borrow from you”; “you received without pay, give without pay.” [231] It is by what they have done for the poor that Jesus Christ will recognize his chosen ones. [232] When “the poor have the good news preached to them,” it is the sign of Christ's presence. [233] 2444 “The Church's love for the poor . . . is a part of her constant tradition.” This love is inspired by the Gospel of the Beatitudes, of the poverty of Jesus, and of his concern for the poor. [234] Love for the poor is even one of the motives for the duty of working so as to “be able to give to those in need.” [235] It extends not only to material poverty but also to the many forms of cultural and religious poverty. [236] 2445 Love for the poor is incompatible with immoderate love of riches or their selfish use: Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold, the wages of the laborers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth in luxury and in pleasure; you have fattened your hearts in a day of slaughter. You have condemned, you have killed the righteous man; he does not resist you. [237] 2446 St. John Chrysostom vigorously recalls this: “Not to enable the poor to share in our goods is to steal from them and deprive them of life. the goods we possess are not ours, but theirs.” [238] “The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity”: [239] When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice. [240] 2447 The works of mercy are charitable actions by which we come to the aid of our neighbor in his spiritual and bodily necessities. [241] Instructing, advising, consoling, comforting are spiritual works of mercy, as are forgiving and bearing wrongs patiently. the corporal works of mercy consist especially in feeding the hungry, sheltering the homeless, clothing the naked, visiting the sick and imprisoned, and burying the dead. [242] Among all these, giving alms to the poor is one of the chief witnesses to fraternal charity: it is also a work of justice pleasing to God: [243] He who has two coats, let him share with him who has none and he who has food must do likewise. [244] But give for alms those things which are within; and behold, everything is clean for you. [245] If a brother or sister is ill-clad and in lack of daily food, and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what does it profit? [246] 2448 “In its various forms - material deprivation, unjust oppression, physical and psychological illness and death - human misery is the obvious sign of the inherited condition of frailty and need for salvation in which man finds himself as a consequence of original sin. This misery elicited the compassion of Christ the Savior, who willingly took it upon himself and identified himself with the least of his brethren. Hence, those who are oppressed by poverty are the object of a preferential love on the part of the Church which, since her origin and in spite of the failings of many of her members, has not ceased to work for their relief, defense, and liberation through numerous works of charity which remain indispensable always and everywhere.” [247] 2449 Beginning with the Old Testament, Brother Porter no http://ourcatechism.com/BroPorter/2009/11/video-of-sr-forcades-spanish-doctor-removed http://ourcatechism.com/BroPorter/2009/11/video-of-sr-forcades-spanish-doctor-removed#comments Tue, 10 Nov 2009 23:54:21 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2081 http://ourcatechism.com/BroPorter/2009/11/video-of-sr-forcades-spanish-doctor-removed/feed 0 http://ourcatechism.com/BroPorter/2009/11/oc-1111-episode-315-catechism-2437-2442 http://ourcatechism.com/BroPorter/2009/11/oc-1111-episode-315-catechism-2437-2442#comments Tue, 10 Nov 2009 22:48:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2075 http://ourcatechism.com/BroPorter/2009/11/oc-1111-episode-315-catechism-2437-2442/feed 0 Catechism 2437-2442 V. Justice and Solidarity Among Nations - 2437 On the international level, inequality of resources and economic capability is such that it creates a real “gap” between nations. [223] On the one side there are those nations possessin... Catechism 2437-2442 V. Justice and Solidarity Among Nations 2437 On the international level, inequality of resources and economic capability is such that it creates a real “gap” between nations. [223] On the one side there are those nations possessing and developing the means of growth and, on the other, those accumulating debts. 2438 Various causes of a religious, political, economic, and financial nature today give “the social question a worldwide dimension.” [224] There must be solidarity among nations which are already politically interdependent. It is even more essential when it is a question of dismantling the “perverse mechanisms” that impede the development of the less advanced countries. [225] In place of abusive if not usurious financial systems, iniquitous commercial relations among nations, and the arms race, there must be substituted a common effort to mobilize resources toward objectives of moral, cultural, and economic development, “redefining the priorities and hierarchies of values.” [226] 2439 Rich nations have a grave moral responsibility toward those which are unable to ensure the means of their development by themselves or have been prevented from doing so by tragic historical events. It is a duty in solidarity and charity; it is also an obligation in justice if the prosperity of the rich nations has come from resources that have not been paid for fairly. 2440 Direct aid is an appropriate response to immediate, extraordinary needs caused by natural catastrophes, epidemics, and the like. But it does not suffice to repair the grave damage resulting from destitution or to provide a lasting solution to a country's needs. It is also necessary to reform international economic and financial institutions so that they will better promote equitable relationships with less advanced countries. [227] The efforts of poor countries working for growth and liberation must be supported. [228] This doctrine must be applied especially in the area of agricultural labor. Peasants, especially in the Third World, form the overwhelming majority of the poor. 2441 An increased sense of God and increased self-awareness are fundamental to any full development of human society. This development multiplies material goods and puts them at the service of the person and his freedom. It reduces dire poverty and economic exploitation. It makes for growth in respect for cultural identities and openness to the transcendent. [229] 2442 It is not the role of the Pastors of the Church to intervene directly in the political structuring and organization of social life. This task is part of the vocation of the lay faithful, acting on their own initiative with their fellow citizens. Social action can assume various concrete forms. It should always have the common good in view and be in conformity with the message of the Gospel and the teaching of the Church. It is the role of the laity “to animate temporal realities with Christian commitment, by which they show that they are witnesses and agents of peace and justice.” [230] 223 Cf. SRS 14. 224 SRS 9. 225 Cf. SRS 17; 45. 226 CA 28; Cf. 35. 227 Cf. SRS 16. 228 Cf. CA 26. 229 Cf. SRS 32; CA 51. 230 SRS 47 # 6; cf. 42. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1110-episode-314-catechism-2426-2436 http://ourcatechism.com/BroPorter/2009/11/oc-1110-episode-314-catechism-2426-2436#comments Tue, 10 Nov 2009 22:45:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2072 http://ourcatechism.com/BroPorter/2009/11/oc-1110-episode-314-catechism-2426-2436/feed 0 Catechism 2426-2436 IV. Economic Activity and Social Justice - 2426 The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and incre... Catechism 2426-2436 IV. Economic Activity and Social Justice 2426 The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man. [208] 2427 Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth, both with and for one another. [209] Hence work is a duty: “If any one will not work, let him not eat.” [210] Work honors the Creator's gifts and the talents received from him. It can also be redemptive. By enduring the hardship of work [211] in union with Jesus, the carpenter of Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying the cross, daily, in the work he is called to accomplish. [212] Work can be a means of sanctification and a way of animating earthly realities with the Spirit of Christ. 2428 In work, the person exercises and fulfills in part the potential inscribed in his nature. the primordial value of labor stems from man himself, its author and its beneficiary. Work is for man, not man for work. [213] Everyone should be able to draw from work the means of providing for his life and that of his family, and of serving the human community. 2429 Everyone has the right of economic initiative; everyone should make legitimate use of his talents to contribute to the abundance that will benefit all and to harvest the just fruits of his labor. He should seek to observe regulations issued by legitimate authority for the sake of the common good. [214] 2430 Economic life brings into play different interests, often opposed to one another. This explains why the conflicts that characterize it arise. [215] Efforts should be made to reduce these conflicts by negotiation that respects the rights and duties of each social partner: those responsible for business enterprises, representatives of wage - earners (for example, trade unions), and public authorities when appropriate. 2431 The responsibility of the state. “Economic activity, especially the activity of a market economy, cannot be conducted in an institutional, juridical, or political vacuum. On the contrary, it presupposes sure guarantees of individual freedom and private property, as well as a stable currency and efficient public services. Hence the principal task of the state is to guarantee this security, so that those who work and produce can enjoy the fruits of their labors and thus feel encouraged to work efficiently and honestly.... Another task of the state is that of overseeing and directing the exercise of human rights in the economic sector. However, primary responsibility in this area belongs not to the state but to individuals and to the various groups and associations which make up society.” [216] 2432 Those responsible for business enterprises are responsible to society for the economic and ecological effects of their operations. [217] They have an obligation to consider the good of persons and not only the increase of profits. Profits are necessary, however. They make possible the investments that ensure the future of a business and they guarantee employment. 2433 Access to employment and to professions must be open to all without unjust discrimination: men and women, healthy and disabled, natives and immigrants. [218] For its part society should, according to circumstances, help citizens find work and employment. [219] 2434 A just wage is the legitimate fruit of work. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-118-episode-312-catechism-2407-2418 http://ourcatechism.com/BroPorter/2009/11/oc-118-episode-312-catechism-2407-2418#comments Sat, 07 Nov 2009 17:45:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2062 http://ourcatechism.com/BroPorter/2009/11/oc-118-episode-312-catechism-2407-2418/feed 0 Catechism 2407-2418 - II. Respect for Persons and Their Goods - 2407 In economic matters, respect for human dignity requires the practice of the virtue of temperance, so as to moderate attachment to this world's goods; the practice of the virtue of jus... Catechism 2407-2418 II. Respect for Persons and Their Goods 2407 In economic matters, respect for human dignity requires the practice of the virtue of temperance, so as to moderate attachment to this world's goods; the practice of the virtue of justice, to preserve our neighbor's rights and render him what is his due; and the practice of solidarity, in accordance with the golden rule and in keeping with the generosity of the Lord, who “though he was rich, yet for your sake . . . became poor so that by his poverty, you might become rich.” [189 (http://www.catholicplanet.com/catechism.htm#$2FH)] Respect for the goods of others 2408 The seventh commandment forbids theft, that is, usurping another's property against the reasonable will of the owner. There is no theft if consent can be presumed or if refusal is contrary to reason and the universal destination of goods. This is the case in obvious and urgent necessity when the only way to provide for immediate, essential needs (food, shelter, clothing . . .) is to put at one's disposal and use the property of others. [190 (http://www.catholicplanet.com/catechism.htm#$2FI)] 2409 Even if it does not contradict the provisions of civil law, any form of unjustly taking and keeping the property of others is against the seventh commandment: thus, deliberate retention of goods lent or of objects lost; business fraud; paying unjust wages; forcing up prices by taking advantage of the ignorance or hardship of another. [191 (http://www.catholicplanet.com/catechism.htm#$2FJ)] The following are also morally illicit: speculation in which one contrives to manipulate the price of goods artificially in order to gain an advantage to the detriment of others; corruption in which one influences the judgment of those who must make decisions according to law; appropriation and use for private purposes of the common goods of an enterprise; work poorly done; tax evasion; forgery of checks and invoices; excessive expenses and waste. Willfully damaging private or public property is contrary to the moral law and requires reparation. 2410 Promises must be kept and contracts strictly observed to the extent that the commitments made in them are morally just. A significant part of economic and social life depends on the honoring of contracts between physical or moral persons - commercial contracts of purchase or sale, rental or labor contracts. All contracts must be agreed to and executed in good faith. 2411 Contracts are subject to commutative justice which regulates exchanges between persons in accordance with a strict respect for their rights. Commutative justice obliges strictly; it requires safeguarding property rights, paying debts, and fulfilling obligations freely contracted. Without commutative justice, no other form of justice is possible. One distinguishes commutative justice from legal justice which concerns what the citizen owes in fairness to the community, and from distributive justice which regulates what the community owes its citizens in proportion to their contributions and needs. 2412 In virtue of commutative justice, reparation for injustice committed requires the restitution of stolen goods to their owner: Jesus blesses Zacchaeus for his pledge: “If I have defrauded anyone of anything, I restore it fourfold.” [192 (http://www.catholicplanet.com/catechism.htm#$2FK)] Those who, directly or indirectly, have taken possession of the goods of another, are obliged to make restitution of them, or to return the equivalent in kind or in money, if the goods have disappeared, as well as the profit or advantages their owner would have legitimately obtained from them. Likewise, all who in some manner have taken part in a theft or who have knowingly benefited from it - for example, those who ordered it, assisted in it, or received the stolen goods - are obliged to make restitution in proportion to their responsibility and to their share of what was stolen. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-119-episode-312-catechism-2419-2425 http://ourcatechism.com/BroPorter/2009/11/oc-119-episode-312-catechism-2419-2425#comments Sat, 07 Nov 2009 17:40:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2065 http://ourcatechism.com/BroPorter/2009/11/oc-119-episode-312-catechism-2419-2425/feed 0 Catechism 2419-2425 III. The Social Doctrine of the Church - 2419 “Christian revelation . . . promotes deeper understanding of the laws of social living.” [198] The Church receives from the Gospel the full revelation of the truth about man. Catechism 2419-2425 III. The Social Doctrine of the Church 2419 “Christian revelation . . . promotes deeper understanding of the laws of social living.” [198] The Church receives from the Gospel the full revelation of the truth about man. When she fulfills her mission of proclaiming the Gospel, she bears witness to man, in the name of Christ, to his dignity and his vocation to the communion of persons. She teaches him the demands of justice and peace in conformity with divine wisdom. 2420 The Church makes a moral judgment about economic and social matters, “when the fundamental rights of the person or the salvation of souls requires it.” [199] In the moral order she bears a mission distinct from that of political authorities: the Church is concerned with the temporal aspects of the common good because they are ordered to the sovereign Good, our ultimate end. She strives to inspire right attitudes with respect to earthly goods and in socio-economic relationships. 2421 The social doctrine of the Church developed in the nineteenth century when the Gospel encountered modern industrial society with its new structures for the production of consumer goods, its new concept of society, the state and authority, and its new forms of labor and ownership. the development of the doctrine of the Church on economic and social matters attests the permanent value of the Church's teaching at the same time as it attests the true meaning of her Tradition, always living and active. [200] 2422 The Church's social teaching comprises a body of doctrine, which is articulated as the Church interprets events in the course of history, with the assistance of the Holy Spirit, in the light of the whole of what has been revealed by Jesus Christ. [201] This teaching can be more easily accepted by men of good will, the more the faithful let themselves be guided by it. 2423 The Church's social teaching proposes principles for reflection; it provides criteria for judgment; it gives guidelines for action: Any system in which social relationships are determined entirely by economic factors is contrary to the nature of the human person and his acts. [202] 2424 A theory that makes profit the exclusive norm and ultimate end of economic activity is morally unacceptable. the disordered desire for money cannot but produce perverse effects. It is one of the causes of the many conflicts which disturb the social order. [203] A system that “subordinates the basic rights of individuals and of groups to the collective organization of production” is contrary to human dignity. [204] Every practice that reduces persons to nothing more than a means of profit enslaves man, leads to idolizing money, and contributes to the spread of atheism. “You cannot serve God and mammon.” [205] 2425 The Church has rejected the totalitarian and atheistic ideologies associated in modem times with “communism” or “socialism.” She has likewise refused to accept, in the practice of “capitalism,” individualism and the absolute primacy of the law of the marketplace over human labor. [206] Regulating the economy solely by centralized planning perverts the basis of social bonds; regulating it solely by the law of the marketplace fails social justice, for “there are many human needs which cannot be satisfied by the market.” [207] Reasonable regulation of the marketplace and economic initiatives, in keeping with a just hierarchy of values and a view to the common good, is to be commended. 198 GS 23 # 1. 199 GS 76 # 5. 200 Cf. CA 3. 201 Cf. SRS 1; 41. 202 Cf. CA 24. 203 Cf. GS 63 # 3; LE 7; 20; CA 35. 204 GS 65 # 2. 205 Mt 6:24; Lk 16:13. 206 Cf. CA 10; 13; 44. 207 CA 34. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/spanish-doctor-reveals-important-information-about-swine-flu http://ourcatechism.com/BroPorter/2009/11/spanish-doctor-reveals-important-information-about-swine-flu#comments Wed, 04 Nov 2009 23:21:06 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2059 http://ourcatechism.com/BroPorter/2009/11/spanish-doctor-reveals-important-information-about-swine-flu/feed 0 http://ourcatechism.com/BroPorter/2009/11/oc-1107-episode-311-catechism-2401-2406 http://ourcatechism.com/BroPorter/2009/11/oc-1107-episode-311-catechism-2401-2406#comments Tue, 03 Nov 2009 22:15:57 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2056 http://ourcatechism.com/BroPorter/2009/11/oc-1107-episode-311-catechism-2401-2406/feed 0 Catechism 2401-2406 Article 7 - THE SEVENTH COMMANDMENT - You shall not steal. [185] - 2401 The seventh commandment forbids unjustly taking or keeping the goods of one's neighbor and wronging him in any way with respect to his goods. Catechism 2401-2406 Article 7 THE SEVENTH COMMANDMENT You shall not steal. [185] 2401 The seventh commandment forbids unjustly taking or keeping the goods of one's neighbor and wronging him in any way with respect to his goods. It commands justice and charity in the care of earthly goods and the fruits of men's labor. For the sake of the common good, it requires respect for the universal destination of goods and respect for the right to private property. Christian life strives to order this world's goods to God and to fraternal charity. 185 EX 20:15; Deut 5:19; Mt 19:18. I. The Universal Destination and the Private Ownership of Goods 2402 In the beginning God entrusted the earth and its resources to the common stewardship of mankind to take care of them, master them by labor, and enjoy their fruits. [186] The goods of creation are destined for the whole human race. However, the earth is divided up among men to assure the security of their lives, endangered by poverty and threatened by violence. the appropriation of property is legitimate for guaranteeing the freedom and dignity of persons and for helping each of them to meet his basic needs and the needs of those in his charge. It should allow for a natural solidarity to develop between men. 2403 The right to private property, acquired by work or received from others by inheritance or gift, does not do away with the original gift of the earth to the whole of mankind. the universal destination of goods remains primordial, even if the promotion of the common good requires respect for the right to private property and its exercise. 2404 “In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself.” [187] The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family. 2405 Goods of production - material or immaterial - such as land, factories, practical or artistic skills, oblige their possessors to employ them in ways that will benefit the greatest number. Those who hold goods for use and consumption should use them with moderation, reserving the better part for guests, for the sick and the poor. 2406 Political authority has the right and duty to regulate the legitimate exercise of the right to ownership for the sake of the common good. [188] 186 Cf. Gen 1:26-29. 187 GS 69 # 1. 188 Cf. GS 71 # 4; SRS 42; CA 40; 48. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1106-episode-310-catechism-2387-2400 http://ourcatechism.com/BroPorter/2009/11/oc-1106-episode-310-catechism-2387-2400#comments Tue, 03 Nov 2009 22:10:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2053 http://ourcatechism.com/BroPorter/2009/11/oc-1106-episode-310-catechism-2387-2400/feed 0 Catechism 2387-2400 Other offenses against the dignity of marriage - 2387 The predicament of a man who, desiring to convert to the Gospel, is obliged to repudiate one or more wives with whom he has shared years of conjugal life, is understandable. Catechism 2387-2400 Other offenses against the dignity of marriage 2387 The predicament of a man who, desiring to convert to the Gospel, is obliged to repudiate one or more wives with whom he has shared years of conjugal life, is understandable. Ho... Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1105-episode-309-catechism-2380-2386 http://ourcatechism.com/BroPorter/2009/11/oc-1105-episode-309-catechism-2380-2386#comments Tue, 03 Nov 2009 22:05:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2050 http://ourcatechism.com/BroPorter/2009/11/oc-1105-episode-309-catechism-2380-2386/feed 0 Catechism 2380-2386 IV. Offenses Against the Dignity of Marriage - Adultery - 2380 Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations - even transient ones - they commit adu... Catechism 2380-2386 IV. Offenses Against the Dignity of Marriage Adultery 2380 Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations - even transient ones - they commit adultery. Christ condemns even adultery of mere desire. [170] The sixth commandment and the New Testament forbid adultery absolutely. [171] The prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry. [172] 2381 Adultery is an injustice. He who commits adultery fails in his commitment. He does injury to the sign of the covenant which the marriage bond is, transgresses the rights of the other spouse, and undermines the institution of marriage by breaking the contract on which it is based. He compromises the good of human generation and the welfare of children who need their parents' stable union. Divorce 2382 The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. [173] He abrogates the accommodations that had slipped into the old Law. [174] Between the baptized, “a ratified and consummated marriage cannot be dissolved by any human power or for any reason other than death.” [175] 2383 The separation of spouses while maintaining the marriage bond can be legitimate in certain cases provided for by canon law. [176] If civil divorce remains the only possible way of ensuring certain legal rights, the care of the children, or the protection of inheritance, it can be tolerated and does not constitute a moral offense. 2384 Divorce is a grave offense against the natural law. It claims to break the contract, to which the spouses freely consented, to live with each other till death. Divorce does injury to the covenant of salvation, of which sacramental marriage is the sign. Contracting a new union, even if it is recognized by civil law, adds to the gravity of the rupture: the remarried spouse is then in a situation of public and permanent adultery: If a husband, separated from his wife, approaches another woman, he is an adulterer because he makes that woman commit adultery, and the woman who lives with him is an adulteress, because she has drawn another's husband to herself. [177] 2385 Divorce is immoral also because it introduces disorder into the family and into society. This disorder brings grave harm to the deserted spouse, to children traumatized by the separation of their parents and often torn between them, and because of its contagious effect which makes it truly a plague on society. 2386 It can happen that one of the spouses is the innocent victim of a divorce decreed by civil law; this spouse therefore has not contravened the moral law. There is a considerable difference between a spouse who has sincerely tried to be faithful to the sacrament of marriage and is unjustly abandoned, and one who through his own grave fault destroys a canonically valid marriage. [178] IV. Offenses Against the Dignity of Marriage Adultery 2380 Adultery refers to marital infidelity. When two partners, of whom at least one is married to another party, have sexual relations - even transient ones - they commit adultery. Christ condemns even adultery of mere desire. [170] The sixth commandment and the New Testament forbid adultery absolutely. [171] The prophets denounce the gravity of adultery; they see it as an image of the sin of idolatry. [172] 2381 Adultery is an injustice. He who commits adultery fails in his commitment. He does injury to the sign of the covenant which the marriage bond is, transgresses the rights of the other spouse, and undermines the institution of marriage by breaking the contract on which it is based. He compromises the good of human generation and the welfare of children who need their parents' stable union. Divorce 2382 The Lord Jesus insisted on the original intention of the Creator who willed that marriage be indissoluble. Brother Porter no http://ourcatechism.com/BroPorter/2009/11/oc-1104-episode-308-catechism-2366-2379 http://ourcatechism.com/BroPorter/2009/11/oc-1104-episode-308-catechism-2366-2379#comments Tue, 03 Nov 2009 22:00:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2046 http://ourcatechism.com/BroPorter/2009/11/oc-1104-episode-308-catechism-2366-2379/feed 0 Catechism 2366-2379 The fecundity of marriage - 2366 Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child does not come from outside as something added on to the mutual love of the spouses, Catechism 2366-2379 The fecundity of marriage 2366 Fecundity is a gift, an end of marriage, for conjugal love naturally tends to be fruitful. A child does not come from outside as something added on to the mutual love of the spouses, but springs fr... Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1103-episode-307-catechism-2360-2365 http://ourcatechism.com/BroPorter/2009/10/oc-1103-episode-307-catechism-2360-2365#comments Sat, 31 Oct 2009 04:05:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2043 http://ourcatechism.com/BroPorter/2009/10/oc-1103-episode-307-catechism-2360-2365/feed 0 Catechism 2360-2365 III. The Love of Husband and Wife - 2360 Sexuality is ordered to the conjugal love of man and woman. In marriage the physical intimacy of the spouses becomes a sign and pledge of spiritual communion. Catechism 2360-2365 III. The Love of Husband and Wife 2360 Sexuality is ordered to the conjugal love of man and woman. In marriage the physical intimacy of the spouses becomes a sign and pledge of spiritual communion. Marriage bonds between baptized persons are sanctified by the sacrament. 2361 “Sexuality, by means of which man and woman give themselves to one another through the acts which are proper and exclusive to spouses, is not something simply biological, but concerns the innermost being of the human person as such. It is realized in a truly human way only if it is an integral part of the love by which a man and woman commit themselves totally to one another until death.” [142] Tobias got out of bed and said to Sarah, “Sister, get up, and let us pray and implore our Lord that he grant us mercy and safety.” So she got up, and they began to pray and implore that they might be kept safe. Tobias began by saying, “Blessed are you, O God of our fathers.... You made Adam, and for him you made his wife Eve as a helper and support. From the two of them the race of mankind has sprung. You said, 'It is not good that the man should be alone; let us make a helper for him like himself.' I now am taking this kinswoman of mine, not because of lust, but with sincerity. Grant that she and I may find mercy and that we may grow old together.” and they both said, “Amen, Amen.” Then they went to sleep for the night. [143] 2362 “The acts in marriage by which the intimate and chaste union of the spouses takes place are noble and honorable; the truly human performance of these acts fosters the self-giving they signify and enriches the spouses in joy and gratitude.” [144] Sexuality is a source of joy and pleasure: The Creator himself . . . established that in the [generative] function, spouses should experience pleasure and enjoyment of body and spirit. Therefore, the spouses do nothing evil in seeking this pleasure and enjoyment. They accept what the Creator has intended for them. At the same time, spouses should know how to keep themselves within the limits of just moderation. [145] 2363 The spouses' union achieves the twofold end of marriage: the good of the spouses themselves and the transmission of life. These two meanings or values of marriage cannot be separated without altering the couple's spiritual life and compromising the goods of marriage and the future of the family. The conjugal love of man and woman thus stands under the twofold obligation of fidelity and fecundity. Conjugal fidelity 2364 The married couple forms “the intimate partnership of life and love established by the Creator and governed by his laws; it is rooted in the conjugal covenant, that is, in their irrevocable personal consent.” [146] Both give themselves definitively and totally to one another. They are no longer two; from now on they form one flesh. the covenant they freely contracted imposes on the spouses the obligation to preserve it as unique and indissoluble. [147] “What therefore God has joined together, let not man put asunder.” [148] 2365 Fidelity expresses constancy in keeping one's given word. God is faithful. the Sacrament of Matrimony enables man and woman to enter into Christ's fidelity for his Church. Through conjugal chastity, they bear witness to this mystery before the world. St. John Chrysostom suggests that young husbands should say to their wives: I have taken you in my arms, and I love you, and I prefer you to my life itself. For the present life is nothing, and my most ardent dream is to spend it with you in such a way that we may be assured of not being separated in the life reserved for us.... I place your love above all things, and nothing would be more bitter or painful to me than to be of a different mind than you. [149] Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1102-episode-306-catechism-2346-2359 http://ourcatechism.com/BroPorter/2009/10/oc-1102-episode-306-catechism-2346-2359#comments Sat, 31 Oct 2009 04:00:35 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2040 http://ourcatechism.com/BroPorter/2009/10/oc-1102-episode-306-catechism-2346-2359/feed 0 Catechism 2346-2359 The integrality of the gift of self - 2346 Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Catechism 2346-2359 The integrality of the gift of self 2346 Charity is the form of all the virtues. Under its influence, chastity appears as a school of the gift of the person. Self-mastery is ordered to the gift of self. Chastity leads him who practices it to become a witness to his neighbor of God's fidelity and loving kindness. 2347 The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends, [133] who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality. Chastity is expressed notably in friendship with one's neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion. The various forms of chastity 2348 All the baptized are called to chastity. the Christian has “put on Christ,” [134] The model for all chastity. All Christ's faithful are called to lead a chaste life in keeping with their particular states of life. At the moment of his Baptism, the Christian is pledged to lead his affective life in chastity. 2349 “People should cultivate [chastity] in the way that is suited to their state of life. Some profess virginity or consecrated celibacy which enables them to give themselves to God alone with an undivided heart in a remarkable manner. Others live in the way prescribed for all by the moral law, whether they are married or single.” [135] Married people are called to live conjugal chastity; others practice chastity in continence: There are three forms of the virtue of chastity: the first is that of spouses, the second that of widows, and the third that of virgins. We do not praise any one of them to the exclusion of the others.... This is what makes for the richness of the discipline of the Church. [136] 2350 Those who are engaged to marry are called to live chastity in continence. They should see in this time of testing a discovery of mutual respect, an apprenticeship in fidelity, and the hope of receiving one another from God. They should reserve for marriage the expressions of affection that belong to married love. They will help each other grow in chastity. Offenses against chastity 2351 Lust is disordered desire for or inordinate enjoyment of sexual pleasure. Sexual pleasure is morally disordered when sought for itself, isolated from its procreative and unitive purposes. 2352 By masturbation is to be understood the deliberate stimulation of the genital organs in order to derive sexual pleasure. “Both the Magisterium of the Church, in the course of a constant tradition, and the moral sense of the faithful have been in no doubt and have firmly maintained that masturbation is an intrinsically and gravely disordered action.” [137] “The deliberate use of the sexual faculty, for whatever reason, outside of marriage is essentially contrary to its purpose.” For here sexual pleasure is sought outside of “the sexual relationship which is demanded by the moral order and in which the total meaning of mutual self-giving and human procreation in the context of true love is achieved.” [138] To form an equitable judgment about the subjects' moral responsibility and to guide pastoral action, one must take into account the affective immaturity, force of acquired habit, conditions of anxiety, or other psychological or social factors that lessen or even extenuate moral culpability. 2353 Fornication is carnal union between an unmarried man and an unmarried woman. It is gravely contrary to the dignity of persons and of human sexuality which is naturally ordered to the good of spouses and the generation and education of children. Moreover, it is a grave scandal when there is corruption of the young. 2354 Pornography consists in removing real or simulated sexual acts from the intimacy of the partners, in order to display them deliberately to third parties. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1101-episode-305-catechism-2331-2345 http://ourcatechism.com/BroPorter/2009/10/oc-1101-episode-305-catechism-2331-2345#comments Fri, 30 Oct 2009 05:05:02 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2035 http://ourcatechism.com/BroPorter/2009/10/oc-1101-episode-305-catechism-2331-2345/feed 0 Let us pray for Pope Benedicts' intentions for this month: * Care of Creation. That all people of good will, especially those who make political and economic policies, may commit themselves to care for all creation. * Peace of God. Let us pray for Pope Benedicts' intentions for this month: * Care of Creation. That all people of good will, especially those who make political and economic policies, may commit themselves to care for all creation. * Peace of God. That believers of every religion may witness through their lives and through dialogue that the Name of God brings peace. Catechism 2331-2345 Article 6 THE SIXTH COMMANDMENT You shall not commit adultery. [112] You have heard that it was said, “You shall not commit adultery.” But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. [113] 112 EX 20:14; Deut 5:18. 113 Mt 5:27-28. I. “Male and Female He Created Them . . .” 2331 “God is love and in himself he lives a mystery of personal loving communion. Creating the human race in his own image . . .. God inscribed in the humanity of man and woman the vocation, and thus the capacity and responsibility, of love and communion.” [114] “God created man in his own image . . . male and female he created them”; [115] He blessed them and said, “Be fruitful and multiply”; [116] “When God created man, he made him in the likeness of God. Male and female he created them, and he blessed them and named them Man when they were created.” [117] 2332 Sexuality affects all aspects of the human person in the unity of his body and soul. It especially concerns affectivity, the capacity to love and to procreate, and in a more general way the aptitude for forming bonds of communion with others. 2333 Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and spiritual difference and complementarity are oriented toward the goods of marriage and the flourishing of family life. the harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out. 2334 “In creating men 'male and female,' God gives man and woman an equal personal dignity.” [118] “Man is a person, man and woman equally so, since both were created in the image and likeness of the personal God.” [119] 2335 Each of the two sexes is an image of the power and tenderness of God, with equal dignity though in a different way. the union of man and woman in marriage is a way of imitating in the flesh the Creator's generosity and fecundity: “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh.” [120] All human generations proceed from this union. [121] 2336 Jesus came to restore creation to the purity of its origins. In the Sermon on the Mount, he interprets God's plan strictly: “You have heard that it was said, 'You shall not commit adultery.' But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart.” [122] What God has joined together, let not man put asunder. [123] The tradition of the Church has understood the sixth commandment as encompassing the whole of human sexuality. 114 FC 11. 115 Gen 1:27. 116 Gen 1:28. 117 Gen 5:1-2. 118 FC 22; Cf. GS 49 # 2. 119 MD 6. 120 Gen 2:24. 121 Cf. Gen 4:1-2, 25-26; 5:1. 122 Mt 5:27-28. 123 Cf. Mt 19:6. II. The Vocation to Chastity 2337 Chastity means the successful integration of sexuality within the person and thus the inner unity of man in his bodily and spiritual being. Sexuality, in which man's belonging to the bodily and biological world is expressed, becomes personal and truly human when it is integrated into the relationship of one person to another, in the complete and lifelong mutual gift of a man and a woman. The virtue of chastity therefore involves the integrity of the person and the integrality of the gift. The integrity of the person 2338 The chaste person maintains the integrity of the powers of life and love placed in him. This integrity ensures the unity of the person; it is opposed to any behavior that would impair it. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1031-episode-304-catechism-2318-2330 http://ourcatechism.com/BroPorter/2009/10/oc-1031-episode-304-catechism-2318-2330#comments Sat, 24 Oct 2009 05:40:53 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2030 http://ourcatechism.com/BroPorter/2009/10/oc-1031-episode-304-catechism-2318-2330/feed 0 Catechism 2318-2230 IN BRIEF - 2318 “In [God's] hand is the life of every living thing and the breath of all mankind” ( Job 12:10). - 2319 Every human life, from the moment of conception until death, is sacred because the human person has been willed f... Catechism 2318-2230 IN BRIEF 2318 “In [God's] hand is the life of every living thing and the breath of all mankind” ( Job 12:10). 2319 Every human life, from the moment of conception until death, is sacred because the human person has been willed for its own sake in the image and likeness of the living and holy God. 2320 The murder of a human being is gravely contrary to the dignity of the person and the holiness of the Creator. 2321 The prohibition of murder does not abrogate the right to render an unjust aggressor unable to inflict harm. Legitimate defense is a grave duty for whoever is responsible for the lives of others or the common good. 2322 From its conception, the child has the right to life. Direct abortion, that is, abortion willed as an end or as a means, is a “criminal” practice (GS 27 # 3), gravely contrary to the moral law. the Church imposes the canonical penalty of excommunication for this crime against human life. 2323 Because it should be treated as a person from conception, the embryo must be defended in its integrity, cared for, and healed like every other human being. 2324 Intentional euthanasia, whatever its forms or motives, is murder. It is gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. 2325 Suicide is seriously contrary to justice, hope, and charity. It is forbidden by the fifth commandment. 2326 Scandal is a grave offense when by deed or omission it deliberately leads others to sin. 2327 Because of the evils and injustices that all war brings with it, we must do everything reasonably possible to avoid it. the Church prays: “From famine, pestilence, and war, O Lord, deliver us.” 2328 The Church and human reason assert the permanent validity of the moral law during armed conflicts. Practices deliberately contrary to the law of nations and to its universal principles are crimes. 2329 “The arms race is one of the greatest curses on the human race and the harm it inflicts on the poor is more than can be endured” (GS 81 # 3). 2330 “Blessed are the peacemakers, for they shall be called sons of God” ( Mt 5:9). Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1030-episode-303-catechism-2302-2317 http://ourcatechism.com/BroPorter/2009/10/oc-1030-episode-303-catechism-2302-2317#comments Sat, 24 Oct 2009 05:35:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2027 http://ourcatechism.com/BroPorter/2009/10/oc-1030-episode-303-catechism-2302-2317/feed 0 Catechism 2302-2317 III. Safeguarding Peace - Peace - 2302 By recalling the commandment, “You shall not kill,” [93] our Lord asked for peace of heart and denounced murderous anger and hatred as immoral. Anger is a desire for revenge. Catechism 2302-2317 III. Safeguarding Peace Peace 2302 By recalling the commandment, “You shall not kill,” [93] our Lord asked for peace of heart and denounced murderous anger and hatred as immoral. Anger is a desire for revenge. “To desire veng... Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1029-episode-302-catechism-2292-2301 http://ourcatechism.com/BroPorter/2009/10/oc-1029-episode-302-catechism-2292-2301#comments Sat, 24 Oct 2009 05:30:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2024 http://ourcatechism.com/BroPorter/2009/10/oc-1029-episode-302-catechism-2292-2301/feed 0 Catechism 2292-2301 Respect for the person and scientific research - 2292 Scientific, medical, or psychological experiments on human individuals or groups can contribute to healing the sick and the advancement of public health. Catechism 2292-2301 Respect for the person and scientific research 2292 Scientific, medical, or psychological experiments on human individuals or groups can contribute to healing the sick and the advancement of public health. 2293 Basic scientific research, as well as applied research, is a significant expression of man's dominion over creation. Science and technology are precious resources when placed at the service of man and promote his integral development for the benefit of all. By themselves however they cannot disclose the meaning of existence and of human progress. Science and technology are ordered to man, from whom they take their origin and development; hence they find in the person and in his moral values both evidence of their purpose and awareness of their limits. 2294 It is an illusion to claim moral neutrality in scientific research and its applications. On the other hand, guiding principles cannot be inferred from simple technical efficiency, or from the usefulness accruing to some at the expense of others or, even worse, from prevailing ideologies. Science and technology by their very nature require unconditional respect for fundamental moral criteria. They must be at the service of the human person, of his inalienable rights, of his true and integral good, in conformity with the plan and the will of God. 2295 Research or experimentation on the human being cannot legitimate acts that are in themselves contrary to the dignity of persons and to the moral law. the subjects' potential consent does not justify such acts. Experimentation on human beings is not morally legitimate if it exposes the subject's life or physical and psychological integrity to disproportionate or avoidable risks. Experimentation on human beings does not conform to the dignity of the person if it takes place without the informed consent of the subject or those who legitimately speak for him. 2296 Organ transplants are in conformity with the moral law if the physical and psychological dangers and risks incurred by the donor are proportionate to the good sought for the recipient. Donation of organs after death is a noble and meritorious act and is to be encouraged as a manifestation of generous solidarity. It is not morally acceptable if the donor or those who legitimately speak for him have not given their explicit consent. It is furthermore morally inadmissible directly to bring about the disabling mutilation or death of a human being, even in order to delay the death of other persons. Respect for bodily integrity 2297 Kidnapping and hostage taking bring on a reign of terror; by means of threats they subject their victims to intolerable pressures. They are morally wrong. Terrorism threatens, wounds, and kills indiscriminately; it is gravely against justice and charity. Torture which uses physical or moral violence to extract confessions, punish the guilty, frighten opponents, or satisfy hatred is contrary to respect for the person and for human dignity. Except when performed for strictly therapeutic medical reasons, directly intended amputations, mutilations, and sterilizations performed on innocent persons are against the moral law. [90] 2298 In times past, cruel practices were commonly used by legitimate governments to maintain law and order, often without protest from the Pastors of the Church, who themselves adopted in their own tribunals the prescriptions of Roman law concerning torture. Regrettable as these facts are, the Church always taught the duty of clemency and mercy. She forbade clerics to shed blood. In recent times it has become evident that these cruel practices were neither necessary for public order, nor in conformity with the legitimate rights of the human person. On the contrary, these practices led to ones even more degrading. It is necessary to work for their abolition. We must pray for the victims and their tormentors. Respect for the dead Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1028-episode-301-catechism-2284-2291 http://ourcatechism.com/BroPorter/2009/10/oc-1028-episode-301-catechism-2284-2291#comments Sat, 24 Oct 2009 05:25:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2021 http://ourcatechism.com/BroPorter/2009/10/oc-1028-episode-301-catechism-2284-2291/feed 0 Catechism 2284-2291 II. Respect for the Dignity of Persons - Respect for the souls of others: scandal - 2284 Scandal is an attitude or behavior which leads another to do evil. the person who gives scandal becomes his neighbor's tempter. Catechism 2284-2291 II. Respect for the Dignity of Persons Respect for the souls of others: scandal 2284 Scandal is an attitude or behavior which leads another to do evil. the person who gives scandal becomes his neighbor's tempter. He damages virtue and integrity; he may even draw his brother into spiritual death. Scandal is a grave offense if by deed or omission another is deliberately led into a grave offense. 2285 Scandal takes on a particular gravity by reason of the authority of those who cause it or the weakness of those who are scandalized. It prompted our Lord to utter this curse: “Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea.” [85] Scandal is grave when given by those who by nature or office are obliged to teach and educate others. Jesus reproaches the scribes and Pharisees on this account: he likens them to wolves in sheep's clothing. [86] 2286 Scandal can be provoked by laws or institutions, by fashion or opinion. Therefore, they are guilty of scandal who establish laws or social structures leading to the decline of morals and the corruption of religious practice, or to “social conditions that, intentionally or not, make Christian conduct and obedience to the Commandments difficult and practically impossible.” [87] This is also true of business leaders who make rules encouraging fraud, teachers who provoke their children to anger, [88] or manipulators of public opinion who turn it away from moral values. 2287 Anyone who uses the power at his disposal in such a way that it leads others to do wrong becomes guilty of scandal and responsible for the evil that he has directly or indirectly encouraged. “Temptations to sin are sure to come; but woe to him by whom they come!” [89] Respect for health 2288 Life and physical health are precious gifts entrusted to us by God. We must take reasonable care of them, taking into account the needs of others and the common good. Concern for the health of its citizens requires that society help in the attainment of living-conditions that allow them to grow and reach maturity: food and clothing, housing, health care, basic education, employment, and social assistance. 2289 If morality requires respect for the life of the body, it does not make it an absolute value. It rejects a neo-pagan notion that tends to promote the cult of the body, to sacrifice everything for it's sake, to idolize physical perfection and success at sports. By its selective preference of the strong over the weak, such a conception can lead to the perversion of human relationships. 2290 The virtue of temperance disposes us to avoid every kind of excess: the abuse of food, alcohol, tobacco, or medicine. Those incur grave guilt who, by drunkenness or a love of speed, endanger their own and others' safety on the road, at sea, or in the air. 2291 The use of drugs inflicts very grave damage on human health and life. Their use, except on strictly therapeutic grounds, is a grave offense. Clandestine production of and trafficking in drugs are scandalous practices. They constitute direct co-operation in evil, since they encourage people to practices gravely contrary to the moral law. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1027-episode-300-catechism-2276-2283 http://ourcatechism.com/BroPorter/2009/10/oc-1027-episode-300-catechism-2276-2283#comments Sat, 24 Oct 2009 05:20:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2017 http://ourcatechism.com/BroPorter/2009/10/oc-1027-episode-300-catechism-2276-2283/feed 0 Catechism 2276-2283 Euthanasia - 2276 Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible. - 2277 Whatever its motives and means, Catechism 2276-2283 Euthanasia 2276 Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible. 2277 Whatever its motives and means, direct euthanasia consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded. 2278 Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of “over-zealous” treatment. Here one does not will to cause death; one's inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected. 2279 Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of shortening their days, can be morally in conformity with human dignity if death is not willed as either an end or a means, but only foreseen and tolerated as inevitable Palliative care is a special form of disinterested charity. As such it should be encouraged. Suicide 2280 Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of. 2281 Suicide contradicts the natural inclination of the human being to preserve and perpetuate his life. It is gravely contrary to the just love of self. It likewise offends love of neighbor because it unjustly breaks the ties of solidarity with family, nation, and other human societies to which we continue to have obligations. Suicide is contrary to love for the living God. 2282 If suicide is committed with the intention of setting an example, especially to the young, it also takes on the gravity of scandal. Voluntary co-operation in suicide is contrary to the moral law. Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide. 2283 We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. the Church prays for persons who have taken their own lives. 57 Cf. Gen 4:8-12. 58 Gen 4:10-11. 59 Gen 9:5-6. 60 Cf. Lev 17:14 61 Ex 23:7. 62 Mt 5:21. 63 Cf. Mt 5:22-39; 5:44. 64 Cf. Mt 26:52. 65 St. Thomas Aquinas, STh II-II, 64, 7, corp. art. 66 St. Thomas Aquinas, STh II-II, 64, 7, corp. art. 67 Cf. Lk 23:40-43. 68 Cf. Gen 4:10. 69 Cf. GS 51 # 3. 70 Cf. Am 8:4-10. 71 Cf. CDF, Donum vitae I, 1. 72 Jer 1:5; cf. Job 10:8-12; Ps 22:10-11. 73 Ps 139:15. 74 Didache 2, 2: SCh 248, 148; cf. Ep. Barnabae 19, 5: PG 2, 777; Ad    Diognetum 5, 6: PG 2, 1173; Tertullian, Apol. 9: PL 1, 319-320. 75 GS 51 # 3. 76 CIC, can. 1398. 77 CIC, can. 1314. 78 Cf. CIC, cann. 1323-1324. 79 CDF, Donum vitae III. 80 CDF, Donum vitae III. 81 CDF, Donum vitae I, 2. 82 CDF, Donum vitae I, 3. 83 CDF, Donum vitae I, 5. 84 CDF, Donum vitae I, 6. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1026-episode-299-catechism-2268-2275 http://ourcatechism.com/BroPorter/2009/10/oc-1026-episode-299-catechism-2268-2275#comments Sat, 24 Oct 2009 05:15:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2015 http://ourcatechism.com/BroPorter/2009/10/oc-1026-episode-299-catechism-2268-2275/feed 0 Catechism 2268-2275 Intentional homicide - 2268 The fifth commandment forbids direct and intentional killing as gravely sinful. the murderer and those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance. Catechism 2268-2275 Intentional homicide 2268 The fifth commandment forbids direct and intentional killing as gravely sinful. the murderer and those who cooperate voluntarily in murder commit a sin that cries out to heaven for vengeance. [68] Infanticide, [69] fratricide, parricide, and the murder of a spouse are especially grave crimes by reason of the natural bonds which they break. Concern for eugenics or public health cannot justify any murder, even if commanded by public authority. 2269 The fifth commandment forbids doing anything with the intention of indirectly bringing about a person's death. the moral law prohibits exposing someone to mortal danger without grave reason, as well as refusing assistance to a person in danger. The acceptance by human society of murderous famines, without efforts to remedy them, is a scandalous injustice and a grave offense. Those whose usurious and avaricious dealings lead to the hunger and death of their brethren in the human family indirectly commit homicide, which is imputable to them. [70] Unintentional killing is not morally imputable. But one is not exonerated from grave offense if, without proportionate reasons, he has acted in a way that brings about someone's death, even without the intention to do so. Abortion 2270 Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person - among which is the inviolable right of every innocent being to life. [71] Before I formed you in the womb I knew you, and before you were born I consecrated you. [72] My frame was not hidden from you, when I was being made in secret, intricately wrought in the depths of the earth. [73] 2271 Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law: You shall not kill the embryo by abortion and shall not cause the newborn to perish. [74] God, the Lord of life, has entrusted to men the noble mission of safeguarding life, and men must carry it out in a manner worthy of themselves. Life must be protected with the utmost care from the moment of conception: abortion and infanticide are abominable crimes. [75] 2272 Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical penalty of excommunication to this crime against human life. “A person who procures a completed abortion incurs excommunication latae sententiae,” [76] “by the very commission of the offense,” [77] and subject to the conditions provided by Canon Law. [78] The Church does not thereby intend to restrict the scope of mercy. Rather, she makes clear the gravity of the crime committed, the irreparable harm done to the innocent who is put to death, as well as to the parents and the whole of society. 2273 The inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation: “The inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. Among such fundamental rights one should mention in this regard every human being's right to life and physical integrity from the moment of conception until death.” [79] “The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law. When the state does not place its power at the service of the rights of each citizen, Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1025-episode-298-catechism-2258-2267 http://ourcatechism.com/BroPorter/2009/10/oc-1025-episode-298-catechism-2258-2267#comments Sat, 24 Oct 2009 05:10:53 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2012 http://ourcatechism.com/BroPorter/2009/10/oc-1025-episode-298-catechism-2258-2267/feed 0 Catechism 2258-2267 Article 5 - THE FIFTH COMMANDMENT - You shall not kill. [54] You have heard that it was said to the men of old, “You shall not kill: and whoever kills shall be liable to judgment.” But I say to you that every one who is angry with h... Catechism 2258-2267 Article 5 THE FIFTH COMMANDMENT You shall not kill. [54] You have heard that it was said to the men of old, “You shall not kill: and whoever kills shall be liable to judgment.” But I say to you that every one who is angry with his brother shall be liable to judgment. [55] 2258 “Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being.” [56] 54 Ex 20:13; Cf. Deut 5:17. 55 Mt 5:21-22. 56 CDF, instruction, Donum vitae, intro. 5. I. Respect for Human Life The witness of sacred history 2259 In the account of Abel's murder by his brother Cain, [57] Scripture reveals the presence of anger and envy in man, consequences of original sin, from the beginning of human history. Man has become the enemy of his fellow man. God declares the wickedness of this fratricide: “What have you done? the voice of your brother's blood is crying to me from the ground. and now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.” [58] 2260 The covenant between God and mankind is interwoven with reminders of God's gift of human life and man's murderous violence: For your lifeblood I will surely require a reckoning.... Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image. [59] The Old Testament always considered blood a sacred sign of life. [60] This teaching remains necessary for all time. 2261 Scripture specifies the prohibition contained in the fifth commandment: “Do not slay the innocent and the righteous.” [61] The deliberate murder of an innocent person is gravely contrary to the dignity of the human being, to the golden rule, and to the holiness of the Creator. the law forbidding it is universally valid: it obliges each and everyone, always and everywhere. 2262 In the Sermon on the Mount, the Lord recalls the commandment, “You shall not kill,” [62] and adds to it the proscription of anger, hatred, and vengeance. Going further, Christ asks his disciples to turn the other cheek, to love their enemies. [63] He did not defend himself and told Peter to leave his sword in its sheath. [64] Legitimate defense 2263 The legitimate defense of persons and societies is not an exception to the prohibition against the murder of the innocent that constitutes intentional killing. “The act of self-defense can have a double effect: the preservation of one's own life; and the killing of the aggressor.... the one is intended, the other is not.” [65] 2264 Love toward oneself remains a fundamental principle of morality. Therefore it is legitimate to insist on respect for one's own right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow: If a man in self-defense uses more than necessary violence, it will be unlawful: whereas if he repels force with moderation, his defense will be lawful.... Nor is it necessary for salvation that a man omit the act of moderate self-defense to avoid killing the other man, since one is bound to take more care of one's own life than of another's. 2265 Legitimate defense can be not only a right but a grave duty for someone responsible for another's life. Preserving the common good requires rendering the unjust aggressor unable to inflict harm. To this end, those holding legitimate authority have the right to repel by armed force aggressors against the civil community entrusted to their charge. [66] Capital Punishment 2266 The State's effort to contain the spread of behaviors injurious to human rights and the fundamental rules of civil coexistence corresponds to the requirement of watching over the common good. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1024-episode-297-catechism-2244-2257 http://ourcatechism.com/BroPorter/2009/10/oc-1024-episode-297-catechism-2244-2257#comments Sat, 17 Oct 2009 15:15:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2009 http://ourcatechism.com/BroPorter/2009/10/oc-1024-episode-297-catechism-2244-2257/feed 0 Catechism 2244-2257 The political community and the Church - 2244 Every institution is inspired, at least implicitly, by a vision of man and his destiny, from which it derives the point of reference for its judgment, its hierarchy of values, Catechism 2244-2257 The political community and the Church 2244 Every institution is inspired, at least implicitly, by a vision of man and his destiny, from which it derives the point of reference for its judgment, its hierarchy of values, its line of conduct. Most societies have formed their institutions in the recognition of a certain preeminence of man over things. Only the divinely revealed religion has clearly recognized man's origin and destiny in God, the Creator and Redeemer. the Church invites political authorities to measure their judgments and decisions against this inspired truth about God and man: Societies not recognizing this vision or rejecting it in the name of their independence from God are brought to seek their criteria and goal in themselves or to borrow them from some ideology. Since they do not admit that one can defend an objective criterion of good and evil, they arrogate to themselves an explicit or implicit totalitarian power over man and his destiny, as history shows. [51] 2245 The Church, because of her commission and competence, is not to be confused in any way with the political community. She is both the sign and the safeguard of the transcendent character of the human person. “The Church respects and encourages the political freedom and responsibility of the citizen.” [52] 2246 It is a part of the Church's mission “to pass moral judgments even in matters related to politics, whenever the fundamental rights of man or the salvation of souls requires it. the means, the only means, she may use are those which are in accord with the Gospel and the welfare of all men according to the diversity of times and circumstances.” [53] 41 Mt 20:26. 42 Cf. CA 25. 43 Cf. Rom 13:1-2. 44 1 Pet 2:13, 16. 45 Rom 13:7. 46 Ad Diognetum 5,5 and 10; 6, 10: PG 2, 1173 and 1176. 47 1 Tim 2:2. 48 Mt 22:21. 49 Acts 5:29. 50 GS 74 # 5. 51 Cf. CA 45; 46. 52 GS 76 # 3. 53 GS 76 # 5. IN BRIEF 2247 “Honor your father and your mother” ( Deut 5:16; Mk 7:10). 2248 According to the fourth commandment, God has willed that, after him, we should honor our parents and those whom he has vested with authority for our good. 2249 The conjugal community is established upon the covenant and consent of the spouses. Marriage and family are ordered to the good of the spouses, to the procreation and the education of children. 2250 “The well-being of the individual person and of both human and Christian society is closely bound up with the healthy state of conjugal and family life” (GS 47 # 1). 2251 Children owe their parents respect, gratitude, just obedience, and assistance. Filial respect fosters harmony in all of family life. 2252 Parents have the first responsibility for the education of their children in the faith, prayer, and all the virtues. They have the duty to provide as far as possible for the physical and spiritual needs of their children. 2253 Parents should respect and encourage their children's vocations. They should remember and teach that the first calling of the Christian is to follow Jesus. 2254 Public authority is obliged to respect the fundamental rights of the human person and the conditions for the exercise of his freedom. 2255 It is the duty of citizens to work with civil authority for building up society in a spirit of truth, justice, solidarity, and freedom. 2256 Citizens are obliged in conscience not to follow the directives of civil authorities when they are contrary to the demands of the moral order. “We must obey God rather than men” ( Acts 5:29). 2257 Every society's judgments and conduct reflect a vision of man and his destiny. Without the light the Gospel sheds on God and man, societies easily become totalitarian. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1023-episode-296-catechism-2232-2243 http://ourcatechism.com/BroPorter/2009/10/oc-1023-episode-296-catechism-2232-2243#comments Sat, 17 Oct 2009 15:10:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2006 http://ourcatechism.com/BroPorter/2009/10/oc-1023-episode-296-catechism-2232-2243/feed 0 Catechism 2232-2243 IV. The Family and the Kingdom - 2232 Family ties are important but not absolute. Just as the child grows to maturity and human and spiritual autonomy, so his unique vocation which comes from God asserts itself more clearly and forc... Catechism 2232-2243 IV. The Family and the Kingdom 2232 Family ties are important but not absolute. Just as the child grows to maturity and human and spiritual autonomy, so his unique vocation which comes from God asserts itself more clearly and forcefully. Parents should respect this call and encourage their children to follow it. They must be convinced that the first vocation of the Christian is to follow Jesus: “He who loves father or mother more than me is not worthy of me; and he who loves son or daughter more than me is not worthy of me.” [39] 2233 Becoming a disciple of Jesus means accepting the invitation to belong to God's family, to live in conformity with His way of life: “For whoever does the will of my Father in heaven is my brother, and sister, and mother.” [40] Parents should welcome and respect with joy and thanksgiving the Lord's call to one of their children to follow him in virginity for the sake of the Kingdom in the consecrated life or in priestly ministry. 39 Mt 10:37; cf. 16:25. 40 Mt 12:49. V. The Authorities In Civil Society 2234 God's fourth commandment also enjoins us to honor all who for our good have received authority in society from God. It clarifies the duties of those who exercise authority as well as those who benefit from it. Duties of civil authorities 2235 Those who exercise authority should do so as a service. “Whoever would be great among you must be your servant.” [41] The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law. 2236 The exercise of authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community. [42] 2237 Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, especially of families and the disadvantaged. The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community. The duties of citizens 2238 Those subject to authority should regard those in authority as representatives of God, who has made them stewards of his gifts: [43] “Be subject for the Lord's sake to every human institution.... Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God.” [44] Their loyal collaboration includes the right, and at times the duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community. 2239 It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. the love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community. 2240 Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one's country: Pay to all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. [45] Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1022-episode-295-catechism-2221-2231 http://ourcatechism.com/BroPorter/2009/10/oc-1022-episode-295-catechism-2221-2231#comments Sat, 17 Oct 2009 15:05:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2003 http://ourcatechism.com/BroPorter/2009/10/oc-1022-episode-295-catechism-2221-2231/feed 0 Catechism 2221-2231 The duties of parents - 2221 The fecundity of conjugal love cannot be reduced solely to the procreation of children, but must extend to their moral education and their spiritual formation. Catechism 2221-2231 The duties of parents 2221 The fecundity of conjugal love cannot be reduced solely to the procreation of children, but must extend to their moral education and their spiritual formation. “The role of parents in education is of s... Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1021-episode-294-catechism-2214-2220 http://ourcatechism.com/BroPorter/2009/10/oc-1021-episode-294-catechism-2214-2220#comments Sat, 17 Oct 2009 15:00:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=2000 http://ourcatechism.com/BroPorter/2009/10/oc-1021-episode-294-catechism-2214-2220/feed 0 Catechism 2214-2220 III. The Duties of Family Members - The duties of children - 2214 The divine fatherhood is the source of human fatherhood; [16] this is the foundation of the honor owed to parents. the respect of children, whether minors or adults, Catechism 2214-2220 III. The Duties of Family Members The duties of children 2214 The divine fatherhood is the source of human fatherhood; [16] this is the foundation of the honor owed to parents. the respect of children, whether minors or adults, for their father and mother [17] is nourished by the natural affection born of the bond uniting them. It is required by God's commandment. [18] 2215 Respect for parents (filial piety) derives from gratitude toward those who, by the gift of life, their love and their work, have brought their children into the world and enabled them to grow in stature, wisdom, and grace. “With all your heart honor your father, and do not forget the birth pangs of your mother. Remember that through your parents you were born; what can you give back to them that equals their gift to you?” [19] 2216 Filial respect is shown by true docility and obedience. “My son, keep your father's commandment, and forsake not your mother's teaching.... When you walk, they will lead you; when you lie down, they will watch over you; and when you awake, they will talk with you.” [20] “A wise son hears his father's instruction, but a scoffer does not listen to rebuke.” [21] 2217 As long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family. “Children, obey your parents in everything, for this pleases the Lord.” [22] Children should also obey the reasonable directions of their teachers and all to whom their parents have entrusted them. But if a child is convinced in conscience that it would be morally wrong to obey a particular order, he must not do so. As they grow up, children should continue to respect their parents. They should anticipate their wishes, willingly seek their advice, and accept their just admonitions. Obedience toward parents ceases with the emancipation of the children; not so respect, which is always owed to them. This respect has its roots in the fear of God, one of the gifts of the Holy Spirit. 2218 The fourth commandment reminds grown children of their responsibilities toward their parents. As much as they can, they must give them material and moral support in old age and in times of illness, loneliness, or distress. Jesus recalls this duty of gratitude. [23] For the Lord honored the father above the children, and he confirmed the right of the mother over her sons. Whoever honors his father atones for sins, and whoever glorifies his mother is like one who lays up treasure. Whoever honors his father will be gladdened by his own children, and when he prays he will be heard. Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother. [24] O son, help your father in his old age, and do not grieve him as long as he lives; even if he is lacking in understanding, show forbearance; in all your strength do not despise him.... Whoever forsakes his father is like a blasphemer, and whoever angers his mother is cursed by the Lord. [25] 2219 Filial respect promotes harmony in all of family life; it also concerns relationships between brothers and sisters. Respect toward parents fills the home with light and warmth. “Grandchildren are the crown of the aged.” [26] “With all humility and meekness, with patience, [support] one another in charity.” [27] 2220 For Christians a special gratitude is due to those from whom they have received the gift of faith, the grace of Baptism, and life in the Church. These may include parents, grandparents, other members of the family, pastors, catechists, and other teachers or friends. “I am reminded of your sincere faith, a faith that dwelt first in your grandmother Lois and your mother Eunice and now, I am sure, dwells in you.” [28] Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1020-episode-293-catechis-2201-2213 http://ourcatechism.com/BroPorter/2009/10/oc-1020-episode-293-catechis-2201-2213#comments Sat, 17 Oct 2009 05:15:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1997 http://ourcatechism.com/BroPorter/2009/10/oc-1020-episode-293-catechis-2201-2213/feed 0 Catechism 2201-2213 - I. The Family in God's Plan - The nature of the family - 2201 The conjugal community is established upon the consent of the spouses. Marriage and the family are ordered to the good of the spouses and to the procreation and educati... Catechism 2201-2213 I. The Family in God's Plan The nature of the family 2201 The conjugal community is established upon the consent of the spouses. Marriage and the family are ordered to the good of the spouses and to the procreation and education of children. the love of the spouses and the begetting of children create among members of the same family personal relationships and primordial responsibilities. 2202 A man and a woman united in marriage, together with their children, form a family. This institution is prior to any recognition by public authority, which has an obligation to recognize it. It should be considered the normal reference point by which the different forms of family relationship are to be evaluated. 2203 In creating man and woman, God instituted the human family and endowed it with its fundamental constitution. Its members are persons equal in dignity. For the common good of its members and of society, the family necessarily has manifold responsibilities, rights, and duties. The Christian family 2204 “The Christian family constitutes a specific revelation and realization of ecclesial communion, and for this reason it can and should be called a domestic church.” [9] It is a community of faith, hope, and charity; it assumes singular importance in the Church, as is evident in the New Testament. [10] 2205 The Christian family is a communion of persons, a sign and image of the communion of the Father and the Son in the Holy Spirit. In the procreation and education of children it reflects the Father's work of creation. It is called to partake of the prayer and sacrifice of Christ. Daily prayer and the reading of the Word of God strengthen it in charity. the Christian family has an evangelizing and missionary task. 2206 The relationships within the family bring an affinity of feelings, affections and interests, arising above all from the members' respect for one another. the family is a privileged community called to achieve a “sharing of thought and common deliberation by the spouses as well as their eager cooperation as parents in the children's upbringing.” [11] 9 FC 21; cf. LG 11. 10 Cf. Eph 5:21b: 4; Col 3:18-21; 1 Pet 3:1-7. 11 GS 52 # 1. II. The Family and Society 2207 The family is the original cell of social life. It is the natural society in which husband and wife are called to give themselves in love and in the gift of life. Authority, stability, and a life of relationships within the family constitute the foundations for freedom, security, and fraternity within society. the family is the community in which, from childhood, one can learn moral values, begin to honor God, and make good use of freedom. Family life is an initiation into life in society. 2208 The family should live in such a way that its members learn to care and take responsibility for the young, the old, the sick, the handicapped, and the poor. There are many families who are at times incapable of providing this help. It devolves then on other persons, other families, and, in a subsidiary way, society to provide for their needs: “Religion that is pure and undefiled before God and the Father is this: to visit orphans and widows in their affliction and to keep oneself unstained from the world.” [12] 2209 The family must be helped and defended by appropriate social measures. Where families cannot fulfill their responsibilities, other social bodies have the duty of helping them and of supporting the institution of the family. Following the principle of subsidiarity, larger communities should take care not to usurp the family's prerogatives or interfere in its life. 2210 The importance of the family for the life and well-being of society [13] entails a particular responsibility for society to support and strengthen marriage and the family. Civil authority should consider it a grave duty “to acknowledge the true nature of marriage and the family, to protect and foster them, Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1019-episode-292-catechism-2196-2200 http://ourcatechism.com/BroPorter/2009/10/oc-1019-episode-292-catechism-2196-2200#comments Sat, 17 Oct 2009 05:10:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1994 http://ourcatechism.com/BroPorter/2009/10/oc-1019-episode-292-catechism-2196-2200/feed 0 Catechism 2196-2200 - CHAPTER TWO - YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF - Jesus said to his disciples: “Love one another even as I have loved you.” [1] - 2196 In response to the question about the first of the commandments, Catechism 2196-2200 CHAPTER TWO YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF Jesus said to his disciples: “Love one another even as I have loved you.” [1] 2196 In response to the question about the first of the commandments, Jesus says: “The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' the second is this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these.” [2] The apostle St. Paul reminds us of this: “He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law.” [3] 1 Jn 13:34. 2 Mk 12:29-31; cf. Deut 6:4-5; Lev 19:18; Mt 22:34-40; Lk 10:25-28. 3 Rom 13:8-10. ARTICLE 4 THE FOURTH COMMANDMENT Honor your father and your mother, that your days may be long in the land which the Lord your God gives you. [4] He was obedient to them. [5] The Lord Jesus himself recalled the force of this “commandment of God.” [6] The Apostle teaches: “Children, obey your parents in the Lord, for this is right. 'Honor your father and mother,' (This is the first commandment with a promise.) 'that it may be well with you and that you may live long on the earth.”' [7] 2197 The fourth commandment opens the second table of the Decalogue. It shows us the order of charity. God has willed that, after him, we should honor our parents to whom we owe life and who have handed on to us the knowledge of God. We are obliged to honor and respect all those whom God, for our good, has vested with his authority. 2198 This commandment is expressed in positive terms of duties to be fulfilled. It introduces the subsequent commandments which are concerned with particular respect for life, marriage, earthly goods, and speech. It constitutes one of the foundations of the social doctrine of the Church. 2199 The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. It likewise concerns the ties of kinship between members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it. This commandment includes and presupposes the duties of parents, instructors, teachers, leaders, magistrates, those who govern, all who exercise authority over others or over a community of persons. 2200 Observing the fourth commandment brings its reward: “Honor your father and your mother, that your days may be long in the land which the LORD your God gives you.” [8] Respecting this commandment provides, along with spiritual fruits, temporal fruits of peace and prosperity. Conversely, failure to observe it brings great harm to communities and to individuals. 4 Ex 20:12; Deut 5:16. 5 Lk 2:51. 6 Mk 7:8-13. 7 Eph 6:1-3; cf. Deut 5:16. 8 Ex 20:12; Deut 5:16. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1018-episode-291-catechism-2189-2195 http://ourcatechism.com/BroPorter/2009/10/oc-1018-episode-291-catechism-2189-2195#comments Sat, 17 Oct 2009 05:05:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1991 http://ourcatechism.com/BroPorter/2009/10/oc-1018-episode-291-catechism-2189-2195/feed 0 Catechism 2189-2195 IN BRIEF - 2189 “Observe the sabbath day, to keep it holy” ( Deut 5:12). “The seventh day is a sabbath of solemn rest, holy to the Lord” ( Ex 31:15). - 2190 The sabbath, which represented the completion of the first creation, Catechism 2189-2195 IN BRIEF 2189 “Observe the sabbath day, to keep it holy” ( Deut 5:12). “The seventh day is a sabbath of solemn rest, holy to the Lord” ( Ex 31:15). 2190 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. 2191 The Church celebrates the day of Christ's Resurrection on the “eighth day,” Sunday, which is rightly called the Lord's Day (cf SC 106). 2192 “Sunday . . . is to be observed as the foremost holy day of obligation in the universal Church” ( CIC, can. 1246 # 1). “On Sundays and other holy days of obligation the faithful are bound to participate in the Mass” ( CIC, can. 1247). 2193 “On Sundays and other holy days of obligation the faithful are bound . . . to abstain from those labors and business concerns which impede the worship to be rendered to God, the joy which is proper to the Lord's Day, or the proper relaxation of mind and body” ( CIC, can. 1247). 2194 The institution of Sunday helps all “to be allowed sufficient rest and leisure to cultivate their amilial, cultural, social, and religious lives” (GS 67 # 3). 2195 Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1017-episode-290-catechism-2184-2188 http://ourcatechism.com/BroPorter/2009/10/oc-1017-episode-290-catechism-2184-2188#comments Sun, 11 Oct 2009 15:40:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1988 http://ourcatechism.com/BroPorter/2009/10/oc-1017-episode-290-catechism-2184-2188/feed 0 Catechism 2184-2188 A day of grace and rest from work - 2184 Just as God “rested on the seventh day from all his work which he had done,” [121] human life has a rhythm of work and rest. the institution of the Lord's Day helps everyone enjoy adequate re... Catechism 2184-2188 A day of grace and rest from work 2184 Just as God “rested on the seventh day from all his work which he had done,” [121] human life has a rhythm of work and rest. the institution of the Lord's Day helps everyone enjoy adequate rest and leisure to cultivate their familial, cultural, social, and religious lives. [122] 2185 On Sundays and other holy days of obligation, the faithful are to refrain from engaging in work or activities that hinder the worship owed to God, the joy proper to the Lord's Day, the performance of the works of mercy, and the appropriate relaxation of mind and body. [123] Family needs or important social service can legitimately excuse from the obligation of Sunday rest. the faithful should see to it that legitimate excuses do not lead to habits prejudicial to religion, family life, and health. The charity of truth seeks holy leisure - the necessity of charity accepts just work. [124] 2186 Those Christians who have leisure should be mindful of their brethren who have the same needs and the same rights, yet cannot rest from work because of poverty and misery. Sunday is traditionally consecrated by Christian piety to good works and humble service of the sick, the infirm, and the elderly. Christians will also sanctify Sunday by devoting time and care to their families and relatives, often difficult to do on other days of the week. Sunday is a time for reflection, silence, cultivation of the mind, and meditation which furthers the growth of the Christian interior life. 2187 Sanctifying Sundays and holy days requires a common effort. Every Christian should avoid making unnecessary demands on others that would hinder them from observing the Lord's Day. Traditional activities (sport, restaurants, etc.), and social necessities (public services, etc.), require some people to work on Sundays, but everyone should still take care to set aside sufficient time for leisure. With temperance and charity the faithful will see to it that they avoid the excesses and violence sometimes associated with popular leisure activities. In spite of economic constraints, public authorities should ensure citizens a time intended for rest and divine worship. Employers have a similar obligation toward their employees. 2188 In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church's holy days as legal holidays. They have to give everyone a public example of prayer, respect, and joy and defend their traditions as a precious contribution to the spiritual life of society. If a country's legislation or other reasons require work on Sunday, the day should nevertheless be lived as the day of our deliverance which lets us share in this “festal gathering,” this “assembly of the firstborn who are enrolled in heaven.” [125] 103 Ps 118:24. 104 Cf. Mt 28:1; Mk 16:2; Lk 24:1; Jn 20:1. 105 Cf. Mk 16:1; Mt 28:1. 106 St. Justin, I Apol. 67: PG 6, 429 and 432. 107 Cf. 1 Cor 10:11. 108 St. Ignatius of Antioch, Ad Magn. 9, 1: SCh 10, 88. 109 St. Thomas Aquinas, STh II-II 122, 4. 110 CIC, can. 1246 # 1. 111 CIC, can. 1246 # 2: “The conference of bishops can abolish certain holy days of obligation or transfer them to a Sunday with prior approval of the Apostolic See.” 112 Cf. Acts 2:42-46; 1 Cor 11:17. 113 Heb 10:25. 114 Sermo de die dominica 2 et 6: PG 86/1, 416C and 421C. 115 CIC, can. 515 # 1. 116 St. John Chrysostom, De incomprehensibili 3, 6: PG 48, 725. 117 CIC, can. 1247. 118 CIC, can. 1248 # 1. 119 Cf. CIC, can. 1245. 120 CIC, can. 1248 # 2. 121 Gen 2:2. 122 Cf. GS 67 # 3. 123 Cf. CIC, can. 120. 124 St. Augustine, De civ. Dei 19, 19: PL 41, 647. 125 Heb 12:22-23. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1016-episode-289-catechism-2180-2183 http://ourcatechism.com/BroPorter/2009/10/oc-1016-episode-289-catechism-2180-2183#comments Sun, 11 Oct 2009 15:35:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1985 http://ourcatechism.com/BroPorter/2009/10/oc-1016-episode-289-catechism-2180-2183/feed 0 Catechism 2180-2183 The Sunday obligation - 2180 The precept of the Church specifies the law of the Lord more precisely: “On Sundays and other holy days of obligation the faithful are bound to participate in the Mass. Catechism 2180-2183 The Sunday obligation 2180 The precept of the Church specifies the law of the Lord more precisely: “On Sundays and other holy days of obligation the faithful are bound to participate in the Mass.” [117] “The precept of participating in the Mass is satisfied by assistance at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day.” [118] 2181 The Sunday Eucharist is the foundation and confirmation of all Christian practice. For this reason the faithful are obliged to participate in the Eucharist on days of obligation, unless excused for a serious reason (for example, illness, the care of infants) or dispensed by their own pastor. [119] Those who deliberately fail in this obligation commit a grave sin. 2182 Participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to his Church. the faithful give witness by this to their communion in faith and charity. Together they testify to God's holiness and their hope of salvation. They strengthen one another under the guidance of the Holy Spirit. 2183 “If because of lack of a sacred minister or for other grave cause participation in the celebration of the Eucharist is impossible, it is specially recommended that the faithful take part in the Liturgy of the Word if it is celebrated in the parish church or in another sacred place according to the prescriptions of the diocesan bishop, or engage in prayer for an appropriate amount of time personally or in a family or, as occasion offers, in groups of families.” [120] Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1015-episode-288-catechism-2168-2179 http://ourcatechism.com/BroPorter/2009/10/oc-1015-episode-288-catechism-2168-2179#comments Sun, 11 Oct 2009 15:30:06 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1982 http://ourcatechism.com/BroPorter/2009/10/oc-1015-episode-288-catechism-2168-2179/feed 0 Catechism 2168-2179 Article 3 - THE THIRD COMMANDMENT - Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work; but the seventh day is a sabbath to the Lord your God; in it you shall not do any work. Catechism 2168-2179 Article 3 THE THIRD COMMANDMENT Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work; but the seventh day is a sabbath to the Lord your God; in it you shall not do any work. [90] The sabbath was made for man, not man for the sabbath; so the Son of Man is lord even of the sabbath. [91] 90 Ex 20:8-10; cf. Deut 5:12-15. 91 Mk 2:27-28. I. The Sabbath Day 2168 The third commandment of the Decalogue recalls the holiness of the sabbath: “The seventh day is a sabbath of solemn rest, holy to the LORD.” [92] 2169 In speaking of the sabbath Scripture recalls creation: “For in six days the LORD made heaven and earth, the sea, and all that is in them, and rested the seventh day; therefore the Lord blessed the sabbath day and hallowed it.” [93] 2170 Scripture also reveals in the Lord's day a memorial of Israel's liberation from bondage in Egypt: “You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out thence with mighty hand and outstretched arm; therefore the LORD your God commanded you to keep the sabbath day.” [94] 2171 God entrusted the sabbath to Israel to keep as a sign of the irrevocable covenant. [95] The sabbath is for the Lord, holy and set apart for the praise of God, his work of creation, and his saving actions on behalf of Israel. 2172 God's action is the model for human action. If God “rested and was refreshed” on the seventh day, man too ought to “rest” and should let others, especially the poor, “be refreshed.” [96] The sabbath brings everyday work to a halt and provides a respite. It is a day of protest against the servitude of work and the worship of money. [97] 2173 The Gospel reports many incidents when Jesus was accused of violating the sabbath law. But Jesus never fails to respect the holiness of this day. [98] He gives this law its authentic and authoritative interpretation: “The sabbath was made for man, not man for the sabbath.” [99] With compassion, Christ declares the sabbath for doing good rather than harm, for saving life rather than killing. [100] The sabbath is the day of the Lord of mercies and a day to honor God. [101] “The Son of Man is lord even of the sabbath.” [102] 92 Ex 31:15. 93 Ex 20:11. 94 Deut 5:15. 95 Cf. Ex 31:16. 96 Ex 31:17; cf. 23:12. 97 Cf. Neh 13:15-22; 2 Chr 36:21. 98 Cf. Mk 1:21; Jn 9:16. 99 Mk 2:27. 100 Cf. Mk 3:4[ETML:C/]. 101 Cf. Mt 12:5; Jn 7:23. 102 Mk 2:28. II. The Lord's Day This is the day which the LORD has made; let us rejoice and be glad in it. [103] The day of the Resurrection: the new creation 2174 Jesus rose from the dead “on the first day of the week.” [104] Because it is the “first day,” the day of Christ's Resurrection recalls the first creation. Because it is the “eighth day” following the sabbath, [105] it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday: We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead. [106] Sunday - fulfillment of the sabbath 2175 Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ: [107] Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death. [108] Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1014-episode-287-catechism-2160-2167 http://ourcatechism.com/BroPorter/2009/10/oc-1014-episode-287-catechism-2160-2167#comments Sun, 11 Oct 2009 14:45:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1979 http://ourcatechism.com/BroPorter/2009/10/oc-1014-episode-287-catechism-2160-2167/feed 0 Catechism 2160-2167 IN BRIEF - 2160 “O Lord, our Lord, how majestic is your name in all the earth” ( Ps 8:1)! - 2161 The second commandment enjoins respect for the Lord's name. the name of the Lord is holy. Catechism 2160-2167 IN BRIEF 2160 “O Lord, our Lord, how majestic is your name in all the earth” ( Ps 8:1)! 2161 The second commandment enjoins respect for the Lord's name. the name of the Lord is holy. 2162 The second commandment forbids every improper use of God's name. Blasphemy is the use of the name of God, of Jesus Christ, of the Virgin Mary, and of the saints in an offensive way. 2163 False oaths call on God to be witness to a lie. Perjury is a grave offence against the Lord who is always faithful to his promises. 2164 “Do not swear whether by the Creator, or any creature, except truthfully, of necessity, and with reverence” (St. Ignatius of Loyola, Spiritual Exercises, 38). 2165 In Baptism, the Christian receives his name in the Church. Parents, godparents, and the pastor are to see that he be given a Christian name. the patron saint provides a model of charity and the assurance of his prayer. 2166 The Christian begins his prayers and activities with the Sign of the Cross: “in the name of the Father and of the Son and of the Holy Spirit. Amen.” 2167 God calls each one by name (cf Isa 43:1). Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1013-episode-286-catechism-2150-2159 http://ourcatechism.com/BroPorter/2009/10/oc-1013-episode-286-catechism-2150-2159#comments Sun, 11 Oct 2009 14:40:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1976 http://ourcatechism.com/BroPorter/2009/10/oc-1013-episode-286-catechism-2150-2159/feed 0 Catechism 2150-2159 II. Taking the Name of the Lord in Vain - 2150 The second commandment forbids false oaths. Taking an oath or swearing is to take God as witness to what one affirms. It is to invoke the divine truthfulness as a pledge of one's own tr... Catechism 2150-2159 II. Taking the Name of the Lord in Vain 2150 The second commandment forbids false oaths. Taking an oath or swearing is to take God as witness to what one affirms. It is to invoke the divine truthfulness as a pledge of one's own truthfulness. An oath engages the Lord's name. “You shall fear the LORD your God; you shall serve him, and swear by his name.” [81] 2151 Rejection of false oaths is a duty toward God. As Creator and Lord, God is the norm of all truth. Human speech is either in accord with or in opposition to God who is Truth itself. When it is truthful and legitimate, an oath highlights the relationship of human speech with God's truth. A false oath calls on God to be witness to a lie. 2152 A person commits perjury when he makes a promise under oath with no intention of keeping it, or when after promising on oath he does not keep it. Perjury is a grave lack of respect for the Lord of all speech. Pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name. 2153 In the Sermon on the Mount, Jesus explained the second commandment: “You have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' But I say to you, Do not swear at all.... Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one.” [82] Jesus teaches that every oath involves a reference to God and that God's presence and his truth must be honored in all speech. Discretion in calling upon God is allied with a respectful awareness of his presence, which all our assertions either witness to or mock. 2154 Following St. Paul, [83] The tradition of the Church has understood Jesus' words as not excluding oaths made for grave and right reasons (for example, in court). “An oath, that is the invocation of the divine name as a witness to truth, cannot be taken unless in truth, in judgment, and in justice.” [84] 2155 The holiness of the divine name demands that we neither use it for trivial matters, nor take an oath which on the basis of the circumstances could be interpreted as approval of an authority unjustly requiring it. When an oath is required by illegitimate civil authorities, it may be refused. It must be refused when it is required for purposes contrary to the dignity of persons or to ecclesial communion. 81 Deut 6:13. 82 Mt 5:33-34, 37; Cf. Jas 5:12. 83 Cf. 2 Cor 1:23; Gal 1:20. 84 CIC, can. 1199 # 1. III. The Christian Name 2156 The sacrament of Baptism is conferred “in the name of the Father and of the Son and of the Holy Spirit.” [85] In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. the patron saint provides a model of charity; we are assured of his intercession. the “baptismal name” can also express a Christian mystery or Christian virtue. “Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment.” [86] 2157 The Christian begins his day, his prayers, and his activities with the Sign of the Cross: “in the name of the Father and of the Son and of the Holy Spirit. Amen.” the baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. the sign of the cross strengthens us in temptations and difficulties. 2158 God calls each one by name. [87] Everyone's name is sacred. the name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it. 2159 The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor. “To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1012-episode-285-catechism-2142-2149 http://ourcatechism.com/BroPorter/2009/10/oc-1012-episode-285-catechism-2142-2149#comments Sun, 11 Oct 2009 14:35:19 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1973 http://ourcatechism.com/BroPorter/2009/10/oc-1012-episode-285-catechism-2142-2149/feed 0 Catechism 2142-2149 Article 2 - THE SECOND COMMANDMENT - You shall not take the name of the Lord your God in vain. [72] - You have heard that it was said to the men of old, “You shall not swear falsely. . But I say to you, Do not swear at all. Catechism 2142-2149 Article 2 THE SECOND COMMANDMENT You shall not take the name of the Lord your God in vain. [72] You have heard that it was said to the men of old, “You shall not swear falsely. . But I say to you, Do not swear at all. [73] 72 Ex 20:7; Deut 5:11. 73 Mt 5:33-34. I. The Name of the Lord is Holy 2142 The second commandment prescribes respect for the Lord's name. Like the first commandment, it belongs to the virtue of religion and more particularly it governs our use of speech in sacred matters. 2143 Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. the gift of a name belongs to the order of trust and intimacy. “The Lord's name is holy.” For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it. [74] 2144 Respect for his name is an expression of the respect owed to the mystery of God himself and to the whole sacred reality it evokes. the sense of the sacred is part of the virtue of religion: Are these feelings of fear and awe Christian feelings or not? . . . I say this, then, which I think no one can reasonably dispute. They are the class of feelings we should have - yes, have to an intense degree - if we literally had the sight of Almighty God; therefore they are the class of feelings which we shall have, if we realize His presence. In proportion as we believe that He is present, we shall have them; and not to have them, is not to realize, not to believe that He is present. [75] 2145 The faithful should bear witness to the Lord's name by confessing the faith without giving way to fear. [76] Preaching and catechizing should be permeated with adoration and respect for the name of our Lord Jesus Christ. 2146 The second commandment forbids the abuse of God's name, i.e., every improper use of the names of God, Jesus Christ, but also of the Virgin Mary and all the saints. 2147 Promises made to others in God's name engage the divine honor, fidelity, truthfulness, and authority. They must be respected in justice. To be unfaithful to them is to misuse God's name and in some way to make God out to be a liar. [77] 2148 Blasphemy is directly opposed to the second commandment. It consists in uttering against God - inwardly or outwardly - words of hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in one's speech; in misusing God's name. St. James condemns those “who blaspheme that honorable name [of Jesus] by which you are called.” [78] The prohibition of blasphemy extends to language against Christ's Church, the saints, and sacred things. It is also blasphemous to make use of God's name to cover up criminal practices, to reduce peoples to servitude, to torture persons or put them to death. the misuse of God's name to commit a crime can provoke others to repudiate religion. Blasphemy is contrary to the respect due God and his holy name. It is in itself a grave sin. [79] 2149 Oaths which misuse God's name, though without the intention of blasphemy, show lack of respect for the Lord. the second commandment also forbids magical use of the divine name. [God's] name is great when spoken with respect for the greatness of his majesty. God's name is holy when said with veneration and fear of offending him. [80] 74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2. 75 John Henry Cardinal Newman, Parochial and Plain Sermons V, 2 (London:Longmans, Green and Co., 1907) 21-22. 76 Cf. Mt 10:32; 1 Tim 6:12. 77 Cf. 1 Jn 1:10. 78 Jas 2:7. 79 Cf. CIC, can. 1369. 80 St. Augustine, De serm. Dom. in monte 2, 5, 19: PL 34, 1278. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1011-episode-284-catechism-2129-2141 http://ourcatechism.com/BroPorter/2009/10/oc-1011-episode-284-catechism-2129-2141#comments Sun, 11 Oct 2009 14:30:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1970 http://ourcatechism.com/BroPorter/2009/10/oc-1011-episode-284-catechism-2129-2141/feed 0 Catechism 2129-2141 IV. “You Shall Not Make For Yourself a Graven Image . . .” - 2129 The divine injunction included the prohibition of every representation of God by the hand of man. Deuteronomy explains: “Since you saw no form on the day that the Lor... Catechism 2129-2141 IV. “You Shall Not Make For Yourself a Graven Image . . .” 2129 The divine injunction included the prohibition of every representation of God by the hand of man. Deuteronomy explains: “Since you saw no form on the day that the Lord spoke to you at Horeb out of the midst of the fire, beware lest you act corruptly by making a graven image for yourselves, in the form of any figure....” [66] It is the absolutely transcendent God who revealed himself to Israel. “He is the all,” but at the same time “he is greater than all his works.” [67] He is “the author of beauty.” [68] 2130 Nevertheless, already in the Old Testament, God ordained or permitted the making of images that pointed symbolically toward salvation by the incarnate Word: so it was with the bronze serpent, the ark of the covenant, and the cherubim. [69] 2131 Basing itself on the mystery of the incarnate Word, the seventh ecumenical council at Nicaea (787) justified against the iconoclasts the veneration of icons - of Christ, but also of the Mother of God, the angels, and all the saints. By becoming incarnate, the Son of God introduced a new “economy” of images. 2132 The Christian veneration of images is not contrary to the first commandment which proscribes idols. Indeed, “the honor rendered to an image passes to its prototype,” and “whoever venerates an image venerates the person portrayed in it.” [70] The honor paid to sacred images is a “respectful veneration,” not the adoration due to God alone: Religious worship is not directed to images in themselves, considered as mere things, but under their distinctive aspect as images leading us on to God incarnate. the movement toward the image does not terminate in it as image, but tends toward that whose image it is. [71] 66 Deut 4:15-16. 67 Sir 43:27-28. 68 Wis 13:3. 69 Cf. Num 21:4-9; Wis 16:5-14; Jn 3:14-15; Ex 25:10-22; 1 Kings 6:23-28; 7:23-26. 70 St. Basil, De Spiritu Sancto 18, 45: PG 32, 149C; Council of Nicaea II:    DS 601; cf. Council of Trent: DS 1821-1825; Vatican Council II: SC 126;    LG 67. 71 St. Thomas Aquinas, STh II-II, 81, 3 ad 3. IN BRIEF 2133 “You shall love the Lord your God with all your heart, and with all your soul and with all your strength” ( Deut 6:5). 2134 The first commandment summons man to believe in God, to hope in him, and to love him above all else. 2135 “You shall worship the Lord your God” ( Mt 4:10). Adoring God, praying to him, offering him the worship that belongs to him, fulfilling the promises and vows made to him are acts of the virtue of religion which fall under obedience to the first commandment. 2136 The duty to offer God authentic worship concerns man both as an individual and as a social being. 2137 “Men of the present day want to profess their religion freely in private and in public” (DH 15). 2138 Superstition is a departure from the worship that we give to the true God. It is manifested in idolatry, as well as in various forms of divination and magic. 2139 Tempting God in words or deeds, sacrilege, and simony are sins of irreligion forbidden by the first commandment. 2140 Since it rejects or denies the existence of God, atheism is a sin against the first commandment. 2141 The veneration of sacred images is based on the mystery of the Incarnation of the Word of God. It is not contrary to the first commandment. Article 2 THE SECOND COMMANDMENT You shall not take the name of the Lord your God in vain. [72] You have heard that it was said to the men of old, “You shall not swear falsely. . But I say to you, Do not swear at all. [73] 72 Ex 20:7; Deut 5:11. 73 Mt 5:33-34. I. The Name of the Lord is Holy 2142 The second commandment prescribes respect for the Lord's name. Like the first commandment, it belongs to the virtue of religion and more particularly it governs our use of speech in sacred matters. 2143 Among all the words of Revelation, Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1010-episode-283-catechism-2118-2128 http://ourcatechism.com/BroPorter/2009/10/oc-1010-episode-283-catechism-2118-2128#comments Fri, 09 Oct 2009 20:37:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1966 http://ourcatechism.com/BroPorter/2009/10/oc-1010-episode-283-catechism-2118-2128/feed 0 Catechism 2118-2128 Irreligion - 2118 God's first commandment condemns the main sins of irreligion: tempting God, in words or deeds, sacrilege, and simony. - 2119 Tempting God consists in putting his goodness and almighty power to the test by word or d... Catechism 2118-2128 Irreligion 2118 God's first commandment condemns the main sins of irreligion: tempting God, in words or deeds, sacrilege, and simony. 2119 Tempting God consists in putting his goodness and almighty power to the test by word o... Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1009-episode-282-catechism-2110-2117 http://ourcatechism.com/BroPorter/2009/10/oc-1009-episode-282-catechism-2110-2117#comments Fri, 09 Oct 2009 20:17:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1963 http://ourcatechism.com/BroPorter/2009/10/oc-1009-episode-282-catechism-2110-2117/feed 0 Catechism 2110-2117 III. “You Shall Have No Other Gods Before Me” - 2110 The first commandment forbids honoring gods other than the one Lord who has revealed himself to his people. It proscribes superstition and irreligion. Catechism 2110-2117 III. “You Shall Have No Other Gods Before Me” 2110 The first commandment forbids honoring gods other than the one Lord who has revealed himself to his people. It proscribes superstition and irreligion. Superstition in some sense represents a perverse excess of religion; irreligion is the vice contrary by defect to the virtue of religion. Superstition 2111 Superstition is the deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition. [41] Idolatry 2112 The first commandment condemns polytheism. It requires man neither to believe in, nor to venerate, other divinities than the one true God. Scripture constantly recalls this rejection of “idols, (of) silver and gold, the work of men's hands. They have mouths, but do not speak; eyes, but do not see.” These empty idols make their worshippers empty: “Those who make them are like them; so are all who trust in them.” [42] God, however, is the “living God” [43] who gives life and intervenes in history. 2113 Idolatry not only refers to false pagan worship. It remains a constant temptation to faith. Idolatry consists in divinizing what is not God. Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be gods or demons (for example, satanism), power, pleasure, race, ancestors, the state, money, etc. Jesus says, “You cannot serve God and mammon.” [44] Many martyrs died for not adoring “the Beast” [45] refusing even to simulate such worship. Idolatry rejects the unique Lordship of God; it is therefore incompatible with communion with God. [46] 2114 Human life finds its unity in the adoration of the one God. the commandment to worship the Lord alone integrates man and saves him from an endless disintegration. Idolatry is a perversion of man's innate religious sense. An idolater is someone who “transfers his indestructible notion of God to anything other than God.” [47] Divination and magic 2115 God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it. Improvidence, however, can constitute a lack of responsibility. 2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to “unveil” the future. [48] Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone. 2117 All practices of magic or sorcery, by which one attempts to tame occult powers, so as to place them at one's service and have a supernatural power over others - even if this were for the sake of restoring their health - are gravely contrary to the virtue of religion. These practices are even more to be condemned when accompanied by the intention of harming someone, or when they have recourse to the intervention of demons. Wearing charms is also reprehensible. Spiritism often implies divination or magical practices; the Church for her part warns the faithful against it. Recourse to so-called traditional cures does not justify either the invocation of evil powers or the exploitation of another's credulity. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1008-episode-281-catechism-2101-2109 http://ourcatechism.com/BroPorter/2009/10/oc-1008-episode-281-catechism-2101-2109#comments Thu, 08 Oct 2009 18:45:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1959 http://ourcatechism.com/BroPorter/2009/10/oc-1008-episode-281-catechism-2101-2109/feed 0 Catechism 2101-2109 Promises and vows - 2101 In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, Catechism 2101-2109 Promises and vows 2101 In many circumstances, the Christian is called to make promises to God. Baptism and Confirmation, Matrimony and Holy Orders always entail promises. Out of personal devotion, the Christian may also promise ... Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1007-episode-280-catechism-2095-2100 http://ourcatechism.com/BroPorter/2009/10/oc-1007-episode-280-catechism-2095-2100#comments Wed, 07 Oct 2009 19:32:40 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1956 http://ourcatechism.com/BroPorter/2009/10/oc-1007-episode-280-catechism-2095-2100/feed 0 Catechism 2095-2100 II. “Him Only Shall You Serve” - 2095 The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. Catechism 2095-2100 II. “Him Only Shall You Serve” 2095 The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus charity leads us to render to God what we as creatures owe him in all justice. the virtue of religion disposes us to have this attitude. Adoration 2096 Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. “You shall worship the Lord your God, and him only shall you serve,” says Jesus, citing Deuteronomy. [13] 2097 To adore God is to acknowledge, in respect and absolute submission, the “nothingness of the creature” who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name. [14] The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world. Prayer 2098 The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. “ (We) ought always to pray and not lose heart.” [15] Sacrifice 2099 It is right to offer sacrifice to God as a sign of adoration and gratitude, supplication and communion: “Every action done so as to cling to God in communion of holiness, and thus achieve blessedness, is a true sacrifice.” [16] 2100 Outward sacrifice, to be genuine, must be the expression of spiritual sacrifice: “The sacrifice acceptable to God is a broken spirit....” [17] The prophets of the Old Covenant often denounced sacrifices that were not from the heart or not coupled with love of neighbor. [18] Jesus recalls the words of the prophet Hosea: “I desire mercy, and not sacrifice.” [19] The only perfect sacrifice is the one that Christ offered on the cross as a total offering to the Father's love and for our salvation. [20] By uniting ourselves with his sacrifice we can make our lives a sacrifice to God. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1006-episode-279-catechism-2090-2094 http://ourcatechism.com/BroPorter/2009/10/oc-1006-episode-279-catechism-2090-2094#comments Mon, 05 Oct 2009 19:05:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1953 http://ourcatechism.com/BroPorter/2009/10/oc-1006-episode-279-catechism-2090-2094/feed 0 Catechism 2090-2094 Hope - 2090 When God reveals Himself and calls him, man cannot fully respond to the divine love by his own powers. He must hope that God will give him the capacity to love Him in return and to act in conformity with the commandments... Catechism 2090-2094 Hope 2090 When God reveals Himself and calls him, man cannot fully respond to the divine love by his own powers. He must hope that God will give him the capacity to love Him in return and to act in conformity with the commandments of charity. Hope is the confident expectation of divine blessing and the beatific vision of God; it is also the fear of offending God's love and of incurring punishment. 2091 The first commandment is also concerned with sins against hope, namely, despair and presumption: By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God's goodness, to his justice - for the Lord is faithful to his promises - and to his mercy. 2092 There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit). Charity 2093 Faith in God's love encompasses the call and the obligation to respond with sincere love to divine charity. the first commandment enjoins us to love God above everything and all creatures for him and because of him. [12] 2094 One can sin against God's love in various ways: - indifference neglects or refuses to reflect on divine charity; it fails to consider its prevenient goodness and denies its power. - ingratitude fails or refuses to acknowledge divine charity and to return him love for love. - lukewarmness is hesitation or negligence in responding to divine love; it can imply refusal to give oneself over to the prompting of charity. - acedia or spiritual sloth goes so far as to refuse the joy that comes from God and to be repelled by divine goodness. - hatred of God comes from pride. It is contrary to love of God, whose goodness it denies, and whom it presumes to curse as the one who forbids sins and inflicts punishments. 5 Deut 6:13-14. 6 Cf. Ex 19:16-25; 24:15-18. 7 St. Justin, Dial. cum Tryphone Judaeo 11, 1: PG 6, 497. 8 Roman Catechism 3, 2,4. 9 Rom 1:5; 16:26. 10 Cf. Rom 1:18-32. 11 CIC, can. 751: emphasis added. 12 Cf. Deut 6:4-5. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1005-episode-278-catechism-2083-2089 http://ourcatechism.com/BroPorter/2009/10/oc-1005-episode-278-catechism-2083-2089#comments Mon, 05 Oct 2009 18:40:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1950 http://ourcatechism.com/BroPorter/2009/10/oc-1005-episode-278-catechism-2083-2089/feed 0 Catechism 2083-2089 CHAPTER ONE - YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND - 2083 Jesus summed up man's duties toward God in this saying: “You shall love the Lord your God with all your heart, Catechism 2083-2089 CHAPTER ONE YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND 2083 Jesus summed up man's duties toward God in this saying: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” [1] This immediately echoes the solemn call: “Hear, O Israel: the LORD our God is one LORD.” [2] God has loved us first. the love of the One God is recalled in the first of the “ten words.” the commandments then make explicit the response of love that man is called to give to his God. 1 Mt 22:37; cf. Lk 10:27:”. . . and with all your strength.” 2 Deut 6:4. Article 1 THE FIRST COMMANDMENT I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them. [3] It is written: “You shall worship the Lord your God and him only shall you serve.” [4] 3 Ex 20:2-5; cf. Deut 5:6-9. 4 Mt 4:10. I. “You Shall Worship the Lord Your God and Him Only Shall You Serve” 2084 God makes himself known by recalling his all-powerful loving, and liberating action in the history of the one he addresses: “I brought you out of the land of Egypt, out of the house of bondage.” the first word contains the first commandment of the Law: “You shall fear the LORD your God; you shall serve him.... You shall not go after other gods.” [5] God's first call and just demand is that man accept him and worship him. 2085 The one and true God first reveals his glory to Israel. [6] The revelation of the vocation and truth of man is linked to the revelation of God. Man's vocation is to make God manifest by acting in conformity with his creation “in the image and likeness of God”: There will never be another God, Trypho, and there has been no other since the world began . . . than he who made and ordered the universe. We do not think that our God is different from yours. He is the same who brought your fathers out of Egypt “by his powerful hand and his outstretched arm.” We do not place our hope in some other god, for there is none, but in the same God as you do: the God of Abraham, Isaac and Jacob. [7] 2086 “The first commandment embraces faith, hope, and charity. When we say 'God' we confess a constant, unchangeable being, always the same, faithful and just, without any evil. It follows that we must necessarily accept his words and have complete faith in him and acknowledge his authority. He is almighty, merciful, and infinitely beneficent. Who could not place all hope in him? Who could not love him when contemplating the treasures of goodness and love he has poured out on us? Hence the formula God employs in the Scripture at the beginning and end of his commandments: 'I am the LORD.'“ [8] Faith 2087 Our moral life has its source in faith in God who reveals his love to us. St. Paul speaks of the “obedience of faith” [9] as our first obligation. He shows that “ignorance of God” is the principle and explanation of all moral deviations. [10] Our duty toward God is to believe in him and to bear witness to him. 2088 The first commandment requires us to nourish and protect our faith with prudence and vigilance, and to reject everything that is opposed to it. There are various ways of sinning against faith: Voluntary doubt about the faith disregards or refuses to hold as true what God has revealed and the Church proposes for belief. Involuntary doubt refers to hesitation in believing, difficulty in overcoming objections connected with the faith, or also anxiety aroused by its obscurity. If deliberately cultivated doubt can lead to spiritual blindness. 2089 Incredulity is the neglect of revealed truth or the willful refusal to assent to it. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1004-episode-277-catechism-2075-2082 http://ourcatechism.com/BroPorter/2009/10/oc-1004-episode-277-catechism-2075-2082#comments Sun, 04 Oct 2009 18:18:17 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1947 http://ourcatechism.com/BroPorter/2009/10/oc-1004-episode-277-catechism-2075-2082/feed 0 Catechism 2075-2082 IN BRIEF - 2075 “What good deed must I do, to have eternal life?” - “If you would enter into life, keep the commandments” ( Mt 19:16-17). - 2076 By his life and by his preaching Jesus attested to the permanent validity of the Decalo... Catechism 2075-2082 IN BRIEF 2075 “What good deed must I do, to have eternal life?” - “If you would enter into life, keep the commandments” ( Mt 19:16-17). 2076 By his life and by his preaching Jesus attested to the permanent validity of the Decalogue. 2077 The gift of the Decalogue is bestowed from within the covenant concluded by God with his people. God's commandments take on their true meaning in and through this covenant. 2078 In fidelity to Scripture and in conformity with Jesus' example, the tradition of the Church has always acknowledged the primordial importance and significance of the Decalogue. 2079 The Decalogue forms an organic unity in which each “word” or “commandment” refers to all the others taken together. To transgress one commandment is to infringe the whole Law (cf Jas 2:10-11). 2080 The Decalogue contains a privileged expression of the natural law. It is made known to us by divine revelation and by human reason. 2081 The Ten Commandments, in their fundamental content, state grave obligations. However, obedience to these precepts also implies obligations in matter which is, in itself, light. 2082 What God commands he makes possible by his grace. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/oc-1003-episode-276-catechism-2064-2074 http://ourcatechism.com/BroPorter/2009/10/oc-1003-episode-276-catechism-2064-2074#comments Fri, 02 Oct 2009 14:47:17 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1942 http://ourcatechism.com/BroPorter/2009/10/oc-1003-episode-276-catechism-2064-2074/feed 0 Catechism 2064-2074 The Decalogue in the Church's Tradition - 2064 In fidelity to Scripture and in conformity with the example of Jesus, the tradition of the Church has acknowledged the primordial importance and significance of the Decalogue. Catechism 2064-2074 The Decalogue in the Church's Tradition 2064 In fidelity to Scripture and in conformity with the example of Jesus, the tradition of the Church has acknowledged the primordial importance and significance of the Decalogue. 2065 Ever since St. Augustine, the Ten Commandments have occupied a predominant place in the catechesis of baptismal candidates and the faithful. In the fifteenth century, the custom arose of expressing the commandments of the Decalogue in rhymed formulae, easy to memorize and in positive form. They are still in use today. the catechisms of the Church have often expounded Christian morality by following the order of the Ten Commandments. 2066 The division and numbering of the Commandments have varied in the course of history. the present catechism follows the division of the Commandments established by St. Augustine, which has become traditional in the Catholic Church. It is also that of the Lutheran confessions. the Greek Fathers worked out a slightly different division, which is found in the Orthodox Churches and Reformed communities. 2067 The Ten Commandments state what is required in the love of God and love of neighbor. the first three concern love of God, and the other seven love of neighbor. As charity comprises the two commandments to which the Lord related the whole Law and the prophets . . . so the Ten Commandments were themselves given on two tablets. Three were written on one tablet and seven on the other. [27] 2068 The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them; [28] The Second Vatican Council confirms: “The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments.” [29] The unity of the Decalogue 2069 The Decalogue forms a coherent whole. Each “word” refers to each of the others and to all of them; they reciprocally condition one another. the two tables shed light on one another; they form an organic unity. To transgress one commandment is to infringe all the others. [30] One cannot honor another person without blessing God his Creator. One cannot adore God without loving all men, his creatures. the Decalogue brings man's religious and social life into unity. The Decalogue and the natural law 2070 The Ten Commandments belong to God's revelation. At the same time they teach us the true humanity of man. They bring to light the essential duties, and therefore, indirectly, the fundamental rights inherent in the nature of the human person. the Decalogue contains a privileged expression of the natural law: From the beginning, God had implanted in the heart of man the precepts of the natural law. Then he was content to remind him of them. This was the Decalogue. [31] 2071 The commandments of the Decalogue, although accessible to reason alone, have been revealed. To attain a complete and certain understanding of the requirements of the natural law, sinful humanity needed this revelation: A full explanation of the commandments of the Decalogue became necessary in the state of sin because the light of reason was obscured and the will had gone astray. [32] We know God's commandments through the divine revelation proposed to us in the Church, and through the voice of moral conscience. the obligation of the Decalogue 2072 Since they express man's fundamental duties towards God and towards his neighbor, the Ten Commandments reveal, in their primordial content, grave obligations. They are fundamentally immutable, and they oblige always and everywhere. No one can dispense from them. the Ten Commandments are engraved by God in the human heart. 2073 Obedience to the Commandments also implies obligations in matter which is, in itself, light. Brother Porter no http://ourcatechism.com/BroPorter/2009/10/1002-episode-275-catechism-2056-2063 http://ourcatechism.com/BroPorter/2009/10/1002-episode-275-catechism-2056-2063#comments Thu, 01 Oct 2009 09:21:54 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1935 http://ourcatechism.com/BroPorter/2009/10/1002-episode-275-catechism-2056-2063/feed 0 Catechism 2056-2063 The Decalogue in Sacred Scripture - 2056 The word “Decalogue” means literally “ten words.” [11] God revealed these “ten words” to his people on the holy mountain. They were written “with the finger of God, Catechism 2056-2063 The Decalogue in Sacred Scripture 2056 The word “Decalogue” means literally “ten words.” [11] God revealed these “ten words” to his people on the holy mountain. They were written “with the finger of God,” [12] unlike the other commandments written by Moses. [13] They are pre-eminently the words of God. They are handed on to us in the books of Exodus [14] and Deuteronomy. [15] Beginning with the Old Testament, the sacred books refer to the “ten words,” [16] but it is in the New Covenant in Jesus Christ that their full meaning will be revealed. 2057 The Decalogue must first be understood in the context of the Exodus, God's great liberating event at the center of the Old Covenant. Whether formulated as negative commandments, prohibitions, or as positive precepts such as: “Honor your father and mother,” the “ten words” point out the conditions of a life freed from the slavery of sin. the Decalogue is a path of life: If you love the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his odinances, then you shall live and multiply. [17] This liberating power of the Decalogue appears, for example, in the commandment about the sabbath rest, directed also to foreigners and slaves: You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out thence with a mighty hand and an outstretched arm. [18] 2058 The “ten words” sum up and proclaim God's law: “These words the Lord spoke to all your assembly at the mountain out of the midst of the fire, the cloud, and the thick darkness, with a loud voice; and he added no more. and he wrote them upon two tables of stone, and gave them to me.” [19] For this reason these two tables are called “the Testimony.” In fact, they contain the terms of the covenant concluded between God and his people. These “tables of the Testimony” were to be deposited in “the ark.” [20] 2059 The “ten words” are pronounced by God in the midst of a theophany (“The LORD spoke with you face to face at the mountain, out of the midst of the fire.” [21]). They belong to God's revelation of himself and his glory. the gift of the Commandments is the gift of God himself and his holy will. In making his will known, God reveals himself to his people. 2060 The gift of the commandments and of the Law is part of the covenant God sealed with his own. In Exodus, the revelation of the “ten words” is granted between the proposal of the covenant [22] and its conclusion - after the people had committed themselves to “do” all that the Lord had said, and to “obey” it. [23] The Decalogue is never handed on without first recalling the covenant (“The LORD our God made a covenant with us in Horeb.”). [24] 2061 The Commandments take on their full meaning within the covenant. According to Scripture, man's moral life has all its meaning in and through the covenant. the first of the “ten words” recalls that God loved his people first: Since there was a passing from the paradise of freedom to the slavery of this world, in punishment for sin, the first phrase of the Decalogue, the first word of God's commandments, bears on freedom “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.” [25] 2062 The Commandments properly so-called come in the second place: they express the implications of belonging to God through the establishment of the covenant. Moral existence is a response to the Lord's loving initiative. It is the acknowledgement and homage given to God and a worship of thanksgiving. It is cooperation with the plan God pursues in history. 2063 The covenant and dialogue between God and man are also attested to by the fact that all the obligations are stated in the first person (“I am the Lord.”) and addressed by God to another personal subject (“you”). In all God's commandments, the singular personal pronoun designates the recipient. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-1001-episode-274-catechism-2052-2055 http://ourcatechism.com/BroPorter/2009/09/oc-1001-episode-274-catechism-2052-2055#comments Wed, 30 Sep 2009 23:10:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1929 http://ourcatechism.com/BroPorter/2009/09/oc-1001-episode-274-catechism-2052-2055/feed 0 Congratulations for those of us who started last year at this time; this is the first time I complete the entire Catechism, after so many attempts.  I hope that in humility we will thank Jesus, Our Lady, communion of saints, Congratulations for those of us who started last year at this time; this is the first time I complete the entire Catechism, after so many attempts.  I hope that in humility we will thank Jesus, Our Lady, communion of saints, choirs of angels for prodding us in perseverance. Let us offer prayer and actions of the October intentions of His Holiness Benedict XVI: * Eucharist. That Sundays may be lived as the day on which Christians gather to celebrate the Risen Lord in the table of the Eucharist. * Spirit of Mission. That all the people of God, whom Christ has commanded to go and preach the Gospel to every creature, may diligently fulfill their missionary responsibility. Catechism 2052-2055 SECTION TWO THE TEN COMMANDMENTS “Teacher, what must I do . . .?” 2052 “Teacher, what good deed must I do, to have eternal life?” To the young man who asked this question, Jesus answers first by invoking the necessity to recognize God as the “One there is who is good,” as the supreme Good and the source of all good. Then Jesus tells him: “If you would enter life, keep the commandments.” and he cites for his questioner the precepts that concern love of neighbor: “You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother.” Finally Jesus sums up these commandments positively: “You shall love your neighbors as yourself.” [1] 2053 To this first reply Jesus adds a second: “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” [2] This reply does not do away with the first: following Jesus Christ involves keeping the Commandments. the Law has not been abolished, [3] but rather man is invited to rediscover it in the person of his Master who is its perfect fulfillment. In the three synoptic Gospels, Jesus' call to the rich young man to follow him, in the obedience of a disciple and in the observance of the Commandments, is joined to the call to poverty and chastity. [4] The evangelical counsels are inseparable from the commandments. 2054 Jesus acknowledged the Ten Commandments, but he also showed the power of the Spirit at work in their letter. He preached a “righteousness [which] exceeds that of the scribes and Pharisees” [5] as well as that of the Gentiles. [6] He unfolded all the demands of the Commandments. “You have heard that it was said to the men of old, 'You shall not kill.' . . . But I say to you that every one who is angry with his brother shall be liable to judgment.” [7] 2055 When someone asks him, “Which commandment in the Law is the greatest?” [8] Jesus replies: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. and a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the prophets.” [9] The Decalogue must be interpreted in light of this twofold yet single commandment of love, the fullness of the Law: the commandments: “You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,” and any other commandment, are summed up in this sentence: “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the fulfilling of the law. [10] Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0930-episode-273-catechism-2052-2055 http://ourcatechism.com/BroPorter/2009/09/oc-0930-episode-273-catechism-2052-2055#comments Mon, 28 Sep 2009 09:05:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1927 http://ourcatechism.com/BroPorter/2009/09/oc-0930-episode-273-catechism-2052-2055/feed 0 Catechism 2052-2055 - SECTION TWO THE TEN COMMANDMENTS - “Teacher, what must I do . . .?” - 2052 “Teacher, what good deed must I do, to have eternal life?” To the young man who asked this question Jesus answers first by invoking the necessity to recogn... Catechism 2052-2055 SECTION TWO THE TEN COMMANDMENTS “Teacher, what must I do . . .?” 2052 “Teacher, what good deed must I do, to have eternal life?” To the young man who asked this question Jesus answers first by invoking the necessity to recognize God as the “One there is who is good,” as the supreme Good and the source of all good. Then Jesus tells him: “If you would enter life, keep the commandments.” and he cites for his questioner the precepts that concern love of neighbor: “You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother.” Finally Jesus sums up these commandments positively: “You shall love your neighbor as yourself.” [1] 2053 To this first reply Jesus adds a second: “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.” [2] This reply does not do away with the first: following Jesus Christ involves keeping the Commandments. the Law has not been abolished, [3] but rather man is invited to rediscover it in the person of his Master who is its perfect fulfillment. In the three synoptic Gospels, Jesus' call to the rich young man to follow him, in the obedience of a disciple and in the observance of the Commandments, is joined to the call to poverty and chastity. [4] The evangelical counsels are inseparable from the Commandments. 2054 Jesus acknowledged the Ten Commandments, but he also showed the power of the Spirit at work in their letter. He preached a “righteousness [which] exceeds that of the scribes and Pharisees” [5] as well as that of the Gentiles. [6] He unfolded all the demands of the Commandments. “You have heard that it was said to the men of old, 'You shall not kill.' . . . But I say to you that every one who is angry with his brother shall bliable to judgment.” [7] 2055 When someone asks him, “Which commandment in the Law is the greatest?” [8] Jesus replies: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. and a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the  rophets.” [9] The Decalogue must be interpreted in light of this twofold yet single commandment of love, the fullness of the Law: the commandments: “You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,” and any other commandment, are summed up in this sentence: “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the fulfilling of the law. [10]   Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0929-episode-272-catechism-2041-2051 http://ourcatechism.com/BroPorter/2009/09/oc-0929-episode-272-catechism-2041-2051#comments Mon, 28 Sep 2009 09:00:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1923 http://ourcatechism.com/BroPorter/2009/09/oc-0929-episode-272-catechism-2041-2051/feed 0 Catechism 2041-2051   - - II. The Precepts of the Church - 2041 The precepts of the Church are set in the context of a moral life bound to and nourished by liturgical life. the obligatory character of these positive laws decreed by the pastoral author... Catechism 2041-2051   II. The Precepts of the Church 2041 The precepts of the Church are set in the context of a moral life bound to and nourished by liturgical life. the obligatory character of these positive laws decreed by the pastoral authorities is meant to guarantee to the faithful the indispensable minimum in the spirit of prayer and moral effort, in the growth in love of God and neighbor: 2042 The first precept (“You shall attend Mass on Sundays and holy days of obligation.”) requires the faithful to participate in the Eucharistic celebration when the Christian community gathers together on the day commemorating the Resurrection of the Lord. [82] The second precept (“You shall confess your sins at least once a year.”) ensures preparation for the Eucharist by the reception of the sacrament of reconciliation, which continues Baptism's work of conversion and forgiveness. [83] The third precept (“You shall humbly receive your Creator in Holy Communion at least during the Easter season.”) guarantees as a minimum the reception of the Lord's Body and Blood in connection with the Paschal feasts, the origin and center of the Christian liturgy. [84] 2043 The fourth precept (“You shall keep holy the holy days of obligation.”) completes the Sunday observance by participation in the principal liturgical feasts which honor the mysteries of the Lord, the Virgin Mary, and the saints. [85] The fifth precept (“You shall observe the prescribed days of fasting and abstinence.”) ensures the times of ascesis and penance which prepare us for the liturgical feasts; they help us acquire mastery over our instincts and freedom of heart. [86] The faithful also have the duty of providing for the material needs of the Church, each according to his abilities. [87] -------------------------------------------------------------------------------- 82 Cf. CIC, cann. 1246-1248; CCEO, can. 881 # 1, # 2, # 4. 83 Cf. CIC, can. 989; CCEO, can. 719. 84 Cf. CIC, can. 920; CCEO, cann. 708; 881 # 3. 85 Cf. CIC, can. 1246; CCEO, cann. 881 # 1, # 4; 880 # 3. 86 Cf. CIC, cann. 1249-1251; CCEO, can. 882. 87 Cf. CIC, can. 222. -------------------------------------------------------------------------------- III. Moral Life and Missionary Witness 2044 The fidelity of the baptized is a primordial condition for the proclamation of the Gospel and for the Church's mission in the world. In order that the message of salvation can show the power of its truth and radiance before men, it must be authenticated by the witness of the life of Christians. “The witness of a Christian life and good works done in a supernatural spirit have great power to draw men to the faith and to God.” [88] 2045 Because they are members of the Body whose Head is Christ, [89] Christians contribute to building up the Church by the constancy of their convictions and their moral lives. the Church increases, grows, and develops through the holiness of her faithful, until “we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ.” [90] 2046 By living with the mind of Christ, Christians hasten the coming of the Reign of God, “a kingdom of justice, love, and peace.” [91] They do not, for all that, abandon their earthly tasks; faithful to their master, they fulfill them with uprightness, patience, and love. -------------------------------------------------------------------------------- 88 AA 6 # 2. 89 Cf. Eph 1:22. 90 Eph 4:13; cf. LG 39. 91 Roman Missal, Preface of Christ the King. -------------------------------------------------------------------------------- IN BRIEF 2047 The moral life is a spiritual worship. Christian activity finds its nourishment in the liturgy and the celebration of the sacraments. 2048 The precepts of the Church concern the moral and Christian life united with the liturgy and nourished by it. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0928-episode-271-catechism-2030-2040 http://ourcatechism.com/BroPorter/2009/09/oc-0928-episode-271-catechism-2030-2040#comments Sun, 27 Sep 2009 08:02:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1920 http://ourcatechism.com/BroPorter/2009/09/oc-0928-episode-271-catechism-2030-2040/feed 0 Catechism 2030-2040 Article 3 - THE CHURCH, MOTHER AND TEACHER - 2030 It is in the Church, in communion with all the baptized, that the Christian fulfills his vocation. From the Church he receives the Word of God containing the teachings of “the law of... Catechism 2030-2040 Article 3 THE CHURCH, MOTHER AND TEACHER 2030 It is in the Church, in communion with all the baptized, that the Christian fulfills his vocation. From the Church he receives the Word of God containing the teachings of “the law... Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0927-episode-270-catechism-2012-2029 http://ourcatechism.com/BroPorter/2009/09/oc-0927-episode-270-catechism-2012-2029#comments Sat, 26 Sep 2009 12:53:40 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1915 http://ourcatechism.com/BroPorter/2009/09/oc-0927-episode-270-catechism-2012-2029/feed 0 Catechism 2012-2029 - IV. Christian Holiness - 2012 “We know that in everything God works for good with those who love him . . . For those whom he fore knew he also predestined to be conformed to the image of his Son, Catechism 2012-2029 IV. Christian Holiness 2012 “We know that in everything God works for good with those who love him . . . For those whom he fore knew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. and those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.” [64] 2013 “All Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity.” [65] All are called to holiness: “Be perfect, as your heavenly Father is perfect.” [66] In order to reach this perfection the faithful should use the strength dealt out to them by Christ's gift, so that . . . doing the will of the Father in everything, they may wholeheartedly devote themselves to the glory of God and to the service of their neighbor. Thus the holiness of the People of God will grow in fruitful abundance, as is clearly shown in the history of the Church through the lives of so many saints. [67] 2014 Spiritual progress tends toward ever more intimate union with Christ. This union is called “mystical” because it participates in the mystery of Christ through the sacraments - “the holy mysteries” - and, in him, in the mystery of the Holy Trinity. God calls us all to this intimate union with him, even if the special graces or extraordinary signs of this mystical life are granted only to some for the sake of manifesting the gratuitous gift given to all. 2015 The way of perfection passes by way of the Cross. There is no holiness without renunciation and spiritual battle. [68] Spiritual progress entails the ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes: He who climbs never stops going from beginning to beginning, through beginnings that have no end. He never stops desiring what he already knows. [69] 2016 The children of our holy mother the Church rightly hope for the grace of final perseverance and the recompense of God their Father for the good works accomplished with his grace in communion with Jesus. [70] Keeping the same rule of life, believers share the “blessed hope” of those whom the divine mercy gathers into the “holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” [71] 64 Rom 8:28-30. 65 LG 40 # 2. 66 Mt 5:48. 67 LG 40 # 2. 68 Cf. 2 Tim 4. 69 St. Gregory of Nyssa, Hom. in Cant. 8: PG 44, 941C. 70 Cf. Council of Trent (1547): DS 1576. 71 Rev 21:2. IN BRIEF 2017 The grace of the Holy Spirit confers upon us the righteousness of God. Uniting us by faith and Baptism to the Passion and Resurrection of Christ, the Spirit makes us sharers in his life. 2018 Like conversion, justification has two aspects. Moved by grace, man turns toward God and away from sin, and so accepts forgiveness and righteousness from on high. 2019 Justification includes the remission of sins, sanctification, and the renewal of the inner man. 2020 Justification has been merited for us by the Passion of Christ. It is granted us through Baptism. It conforms us to the righteousness of God, who justifies us. It has for its goal the glory of God and of Christ, and the gift of eternal life. It is the most excellent work of God's mercy. 2021 Grace is the help God gives us to respond to our vocation of becoming his adopted sons. It introduces us into the intimacy of the Trinitarian life. 2022 The divine initiative in the work of grace precedes, prepares, and elicits the free response of man. Grace responds to the deepest yearnings of human freedom, calls freedom to cooperate with it, and perfects freedom. 2023 Sanctifying grace is the gratuitous gift of his life that God makes to us; it is infused by the Holy Spirit into the soul to heal it of sin and to sanctify it. 2024 Sanctifying grace makes us “pleasing to God.” Charisms, Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0926-episode-269-catechism-2006-2011 http://ourcatechism.com/BroPorter/2009/09/oc-0926-episode-269-catechism-2006-2011#comments Thu, 24 Sep 2009 23:05:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1911 http://ourcatechism.com/BroPorter/2009/09/oc-0926-episode-269-catechism-2006-2011/feed 0 Catechism 2006-2011 III. Merit - You are glorified in the assembly of your Holy Ones, for in crowning their merits you are crowning your own gifts. [59] - 2006 The term “merit” refers in general to the recompense owed by a community or a society for th... Catechism 2006-2011 III. Merit You are glorified in the assembly of your Holy Ones, for in crowning their merits you are crowning your own gifts. [59] 2006 The term “merit” refers in general to the recompense owed by a community or a society for the action of one of its members, experienced either as beneficial or harmful, deserving reward or punishment. Merit is relative to the virtue of justice, in conformity with the principle of equality which governs it. 2007 With regard to God, there is no strict right to any merit on the part of man. Between God and us there is an immeasurable inequality, for we have received everything from him, our Creator. 2008 The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace. the fatherly action of God is first on his own initiative, and then follows man's free acting through his collaboration, so that the merit of good works is to be attributed in the first place to the grace of God, then to the faithful. Man's merit, moreover, itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit. 2009 Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. This is our right by grace, the full right of love, making us “co-heirs” with Christ and worthy of obtaining “the promised inheritance of eternal life.” [60] The merits of our good works are gifts of the divine goodness. [61] “Grace has gone before us; now we are given what is due.... Our merits are God's gifts.” [62] 2010 Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life. Even temporal goods like health and friendship can be merited in accordance with God's wisdom. These graces and goods are the object of Christian prayer. Prayer attends to the grace we need for meritorious actions. 2011 The charity of Christ is the source in us of all our merits before God. Grace, by uniting us to Christ in active love, ensures the supernatural quality of our acts and consequently their merit before God and before men. the saints have always had a lively awareness that their merits were pure grace. After earth's exile, I hope to go and enjoy you in the fatherland, but I do not want to lay up merits for heaven. I want to work for your love alone.... In the evening of this life, I shall appear before you with empty hands, for I do not ask you, Lord, to count my works. All our justice is blemished in your eyes. I wish, then, to be clothed in your own justice and to receive from your love the eternal possession of yourself. [63] 59 Roman Missal, Prefatio I de sanctis; Qui in Sanctorum concilio    celebraris, et eorum coronando merita tua dona coronas, citing the “Doctor of grace,” St. Augustine, En. in Ps. 102, 7: PL 37, 1321-1322. 60 Council of Trent (1547): DS 1546. 61 Cf. Council of Trent (1547): DS 1548. 62 St. Augustine, Sermo 298, 4-5: PL 38, 1367. 63 St. Therese of Lisieux, “Act of Offering” in Story of a Soul, tr. John    Clarke (Washington Dc: ICS, 1981), 277. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0925-episode-268-catechism-1996-2005 http://ourcatechism.com/BroPorter/2009/09/oc-0925-episode-268-catechism-1996-2005#comments Thu, 24 Sep 2009 22:30:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1908 http://ourcatechism.com/BroPorter/2009/09/oc-0925-episode-268-catechism-1996-2005/feed 0 Catechism 1996-2005 II. Grace - 1996 Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, Catechism 1996-2005 II. Grace 1996 Our justification comes from the grace of God. Grace is favor, the free and undeserved help that God gives us to respond to his call to become children of God, adoptive sons, partakers of the divine nature and of ... Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0924-episode-267-catechism-1987-1995 http://ourcatechism.com/BroPorter/2009/09/oc-0924-episode-267-catechism-1987-1995#comments Thu, 24 Sep 2009 00:12:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1905 http://ourcatechism.com/BroPorter/2009/09/oc-0924-episode-267-catechism-1987-1995/feed 0 Catechism 1987-1995 Article 2 - GRACE AND JUSTIFICATION - I. Justification - 1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “the righteousness of God through faith in Jesus C... Catechism 1987-1995 Article 2 GRACE AND JUSTIFICATION I. Justification 1987 The grace of the Holy Spirit has the power to justify us, that is, to cleanse us from our sins and to communicate to us “the righteousness of God through faith in Jesus Christ” and through Baptism: [34] But if we have died with Christ, we believe that we shall also live with him. For we know that Christ being raised from the dead will never die again; death no longer has dominion over him. the death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves as dead to sin and alive to God in Christ Jesus. [35] 1988 Through the power of the Holy Spirit we take part in Christ's Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself: [36] (God) gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature.... For this reason, those in whom the Spirit dwells are divinized. [37] 1989 The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus' proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” [38] Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man. [39] 1990 Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God's merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals. 1991 Justification is at the same time the acceptance of God's righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us. 1992 Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life: [40] But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God's righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus. [41] 1993 Justification establishes cooperation between God's grace and man's freedom. On man's part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent: When God touches man's heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God's grace, he cannot by his own free will move himself toward justice in God's sight. [42] 1994 Justification is the most excellent work of God's love made manifest in Christ Jesus and granted by the Holy Spirit. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0923-episode-266-catechism-1975-1995 http://ourcatechism.com/BroPorter/2009/09/oc-0923-episode-266-catechism-1975-1995#comments Tue, 22 Sep 2009 11:45:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1897 http://ourcatechism.com/BroPorter/2009/09/oc-0923-episode-266-catechism-1975-1995/feed 0 Catechism 1975-1986 IN BRIEF - 1975 According to Scripture the Law is a fatherly instruction by God which prescribes for man the ways that lead to the promised beatitude, and proscribes the ways of evil. - 1976 “Law is an ordinance of reason for the co... Catechism 1975-1986 IN BRIEF 1975 According to Scripture the Law is a fatherly instruction by God which prescribes for man the ways that lead to the promised beatitude, and proscribes the ways of evil. 1976 “Law is an ordinance of reason for the common good, promulgated by the one who is in charge of the community” (St. Thomas Aquinas, STh I-II, 90, 4). 1977 Christ is the end of the law (cf Rom 10:4); only he teaches and bestows the justice of God. 1978 The natural law is a participation in God's wisdom and goodness by man formed in the image of his Creator. It expresses the dignity of the human person and forms the basis of his fundamental rights and duties. 1979 The natural law is immutable, permanent throughout history. the rules that express it remain substantially valid. It is a necessary foundation for the erection of moral rules and civil law. 1980 The Old Law is the first stage of revealed law. Its moral prescriptions are summed up in the Ten Commandments. 1981 The Law of Moses contains many truths naturally accessible to reason. God has revealed them because men did not read them in their hearts. 1982 The Old Law is a preparation for the Gospel. 1983 The New Law is the grace of the Holy Spirit received by faith in Christ, operating through charity. It finds expression above all in the Lord's Sermon on the Mount and uses the sacraments to communicate grace to us. 1984 The Law of the Gospel fulfills and surpasses the Old Law and brings it to perfection: its promises, through the Beatitudes of the Kingdom of heaven; its commandments, by reforming the heart, the root of human acts. 1985 The New Law is a law of love, a law of grace, a law of freedom. 1986 Besides its precepts the New Law includes the evangelical counsels. “The Church's holiness is fostered in a special way by the manifold counsels which the Lord proposes to his disciples in the Gospel” (LG 42 # 2). Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0922-episode-265-catechism-1965-1974 http://ourcatechism.com/BroPorter/2009/09/oc-0922-episode-265-catechism-1965-1974#comments Mon, 21 Sep 2009 20:20:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1894 http://ourcatechism.com/BroPorter/2009/09/oc-0922-episode-265-catechism-1965-1974/feed 0 Catechism 1965-1974 III. The New Law or the Law of the Gospel - 1965 The New Law or the Law of the Gospel is the perfection here on earth of the divine law, natural and revealed. It is the work of Christ and is expressed particularly in the Sermon on t... Catechism 1965-1974 III. The New Law or the Law of the Gospel 1965 The New Law or the Law of the Gospel is the perfection here on earth of the divine law, natural and revealed. It is the work of Christ and is expressed particularly in the Sermon on... Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0921-episode-264-catechism-1961-1964 http://ourcatechism.com/BroPorter/2009/09/oc-0921-episode-264-catechism-1961-1964#comments Sun, 20 Sep 2009 13:04:27 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1890 http://ourcatechism.com/BroPorter/2009/09/oc-0921-episode-264-catechism-1961-1964/feed 0 Catechism 1961-1964 II. The Old Law - 1961 God, our Creator and Redeemer, chose Israel for himself to be his people and revealed his Law to them, thus preparing for the coming of Christ. the Law of Moses expresses many truths naturally accessible to re... Catechism 1961-1964 II. The Old Law 1961 God, our Creator and Redeemer, chose Israel for himself to be his people and revealed his Law to them, thus preparing for the coming of Christ. the Law of Moses expresses many truths naturally accessible to reason. These are stated and authenticated within the covenant of salvation. 1962 The Old Law is the first stage of revealed Law. Its moral prescriptions are summed up in the Ten Commandments. the precepts of the Decalogue lay the foundations for the vocation of man fashioned in the image of God; they prohibit what is contrary to the love of God and neighbor and prescribe what is essential to it. the Decalogue is a light offered to the conscience of every man to make God's call and ways known to him and to protect him against evil: God wrote on the tables of the Law what men did not read in their hearts. [13] 1963 According to Christian tradition, the Law is holy, spiritual, and good, [14] yet still imperfect. Like a tutor [15] it shows what must be done, but does not of itself give the strength, the grace of the Spirit, to fulfill it. Because of sin, which it cannot remove, it remains a law of bondage. According to St. Paul, its special function is to denounce and disclose sin, which constitutes a “law of concupiscence” in the human heart. [16] However, the Law remains the first stage on the way to the kingdom. It prepares and disposes the chosen people and each Christian for conversion and faith in the Savior God. It provides a teaching which endures for ever, like the Word of God. 1964 The Old Law is a preparation for the Gospel. “The Law is a pedagogy and a prophecy of things to come.” [17] It prophesies and presages the work of liberation from sin which will be fulfilled in Christ: it provides the New Testament with images, “types,” and symbols for expressing the life according to the Spirit. Finally, the Law is completed by the teaching of the sapiential books and the prophets which set its course toward the New Covenant and the Kingdom of heaven. There were . . . under the regimen of the Old Covenant, people who possessed the charity and grace of the Holy Spirit and longed above all for the spiritual and eternal promises by which they were associated with the New Law. Conversely, there exist carnal men under the New Covenant still distanced from the perfection of the New Law: the fear of punishment and certain temporal promises have been necessary, even under the New Covenant, to incite them to virtuous works. In any case, even though the Old Law prescribed charity, it did not give the Holy Spirit, through whom “God's charity has been poured into our hearts.” [18] 13 St. Augustine, En. in Ps. 57, 1: PL 36, 673. 14 Cf. Rom 7:12, 14, 16. 15 Cf. Gal 3:24. 16 Cf. Rom 7. 17 St. Irenaeus, Adv. haeres. 4, 15, 1: PG 7/1, 1012. 18 St. Thomas Aquinas, STh I-II, 107, 1 ad 2; cf. Rom 5:5. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0920-episode-263-catechism-1954-1960 http://ourcatechism.com/BroPorter/2009/09/oc-0920-episode-263-catechism-1954-1960#comments Sun, 20 Sep 2009 13:00:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1886 http://ourcatechism.com/BroPorter/2009/09/oc-0920-episode-263-catechism-1954-1960/feed 0 Catechism 1954-1960 I. The Natural Moral Law - 1954 Man participates in the wisdom and goodness of the Creator who gives him mastery over his acts and the ability to govern himself with a view to the true and the good. Catechism 1954-1960 I. The Natural Moral Law 1954 Man participates in the wisdom and goodness of the Creator who gives him mastery over his acts and the ability to govern himself with a view to the true and the good. The natural law expresses the original moral sense which enables man to discern by reason the good and the evil, the truth and the lie: The natural law is written and engraved in the soul of each and every man, because it is human reason ordaining him to do good and forbidding him to sin . . . But this command of human reason would not have the force of law if it were not the voice and interpreter of a higher reason to which our spirit and our freedom must be submitted. [5] 1955 The “divine and natural” law [6] shows man the way to follow so as to practice the good and attain his end. the natural law states the first and essential precepts which govern the moral life. It hinges upon the desire for God and submission to him, who is the source and judge of all that is good, as well as upon the sense that the other is one's equal. Its principal precepts are expressed in the Decalogue. This law is called “natural,” not in reference to the nature of irrational beings, but because reason which decrees it properly belongs to human nature: Where then are these rules written, if not in the book of that light we call the truth? In it is written every just law; from it the law passes into the heart of the man who does justice, not that it migrates into it, but that it places its imprint on it, like a seal on a ring that passes onto wax, without leaving the ring. [7] The natural law is nothing other than the light of understanding placed in us by God; through it we know what we must do and what we must avoid. God has given this light or law at the creation. [8] 1956 The natural law, present in the heart of each man and established by reason, is universal in its precepts and its authority extends to all men. It expresses the dignity of the person and determines the basis for his fundamental rights and duties: For there is a true law: right reason. It is in conformity with nature, is diffused among all men, and is immutable and eternal; its orders summon to duty; its prohibitions turn away from offense .... To replace it with a contrary law is a sacrilege; failure to apply even one of its provisions is forbidden; no one can abrogate it entirely. [9] 1957 Application of the natural law varies greatly; it can demand reflection that takes account of various conditions of life according to places, times, and circumstances. Nevertheless, in the diversity of cultures, the natural law remains as a rule that binds men among themselves and imposes on them, beyond the inevitable differences, common principles. 1958 The natural law is immutable and permanent throughout the variations of history; [10] it subsists under the flux of ideas and customs and supports their progress. the rules that express it remain substantially valid. Even when it is rejected in its very principles, it cannot be destroyed or removed from the heart of man. It always rises again in the life of individuals and societies: Theft is surely punished by your law, O Lord, and by the law that is written in the human heart, the law that iniquity itself does not efface. [11] 1959 The natural law, the Creator's very good work, provides the solid foundation on which man can build the structure of moral rules to guide his choices. It also provides the indispensable moral foundation for building the human community. Finally, it provides the necessary basis for the civil law with which it is connected, whether by a reflection that draws conclusions from its principles, or by additions of a positive and juridical nature. 1960 The precepts of natural law are not perceived by everyone clearly and immediately. In the present situation sinful man needs grace and revelation so moral and religious truths may be known “by everyone with facility, Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0919-episode-262-catechism-1949-1953 http://ourcatechism.com/BroPorter/2009/09/oc-0919-episode-262-catechism-1949-1953#comments Sat, 19 Sep 2009 08:18:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1883 http://ourcatechism.com/BroPorter/2009/09/oc-0919-episode-262-catechism-1949-1953/feed 0 Catechism 1949-1953 CHAPTER THREE - GOD'S SALVATION: LAW AND GRACE - 1949 Called to beatitude but wounded by sin, man stands in need of salvation from God. Divine help comes to him in Christ through the law that guides him and the grace that sustains h... Catechism 1949-1953 CHAPTER THREE GOD'S SALVATION: LAW AND GRACE 1949 Called to beatitude but wounded by sin, man stands in need of salvation from God. Divine help comes to him in Christ through the law that guides him and the grace that sustains him: Work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure. [1] 1 Phil 2:12-13. Article 1 THE MORAL LAW 1950 The moral law is the work of divine Wisdom. Its biblical meaning can be defined as fatherly instruction, God's pedagogy. It prescribes for man the ways, the rules of conduct that lead to the promised beatitude; it proscribes the ways of evil which turn him away from God and his love. It is at once firm in its precepts and, in its promises, worthy of love. 1951 Law is a rule of conduct enacted by competent authority for the sake of the common good. the moral law presupposes the rational order, established among creatures for their good and to serve their final end, by the power, wisdom, and goodness of the Creator. All law finds its first and ultimate truth in the eternal law. Law is declared and established by reason as a participation in the providence of the living God, Creator and Redeemer of all. “Such an ordinance of reason is what one calls law.” [2] Alone among all animate beings, man can boast of having been counted worthy to receive a law from God: as an animal endowed with reason, capable of understanding and discernment, he is to govern his conduct by using his freedom and reason, in obedience to the One who has entrusted everything to him. [3] 1952 There are different expressions of the moral law, all of them interrelated: eternal law - the source, in God, of all law; natural law; revealed law, comprising the Old Law and the New Law, or Law of the Gospel; finally, civil and ecclesiastical laws. 1953 The moral law finds its fullness and its unity in Christ. Jesus Christ is in person the way of perfection. He is the end of the law, for only he teaches and bestows the justice of God: “For Christ is the end of the law, that every one who has faith may be justified.” [4] 2 Leo XIII, Libertas praestantissimum: AAS 20 (1887/88), 597; cf. St.    Thomas Aquinas, STh I-II, 90, 1. 3 Cf. Tertullian, Adv. Marc, 2, 4: PL 2, 288-289. 4 Rom 10:4. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0918-episode-261-catechism-1939-1948 http://ourcatechism.com/BroPorter/2009/09/oc-0918-episode-261-catechism-1939-1948#comments Fri, 18 Sep 2009 14:19:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1880 http://ourcatechism.com/BroPorter/2009/09/oc-0918-episode-261-catechism-1939-1948/feed 0 Catechism 1939-1948 III. Human Solidarity - 1939 The principle of solidarity, also articulated in terms of “friendship” or “social charity,” is a direct demand of human and Christian brotherhood. [45] - An error, “today abundantly widespread, Catechism 1939-1948 III. Human Solidarity 1939 The principle of solidarity, also articulated in terms of “friendship” or “social charity,” is a direct demand of human and Christian brotherhood. [45 (http://www.catholicplanet.com/catechism.htm#$237)] An error, “today abundantly widespread, is disregard for the law of human solidarity and charity, dictated and imposed both by our common origin and by the equality in rational nature of all men, whatever nation they belong to. This law is sealed by the sacrifice of redemption offered by Jesus Christ on the altar of the Cross to his heavenly Father, on behalf of sinful humanity.” [46 (http://www.catholicplanet.com/catechism.htm#$238)] 1940 Solidarity is manifested in the first place by the distribution of goods and remuneration for work. It also presupposes the effort for a more just social order where tensions are better able to be reduced and conflicts more readily settled by negotiation. 1941 Socio-economic problems can be resolved only with the help of all the forms of solidarity: solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples. International solidarity is a requirement of the moral order; world peace depends in part upon this. 1942 The virtue of solidarity goes beyond material goods. In spreading the spiritual goods of the faith, the Church has promoted, and often opened new paths for, the development of temporal goods as well. and so throughout the centuries has the Lord's saying been verified: “Seek first his kingdom and his righteousness, and all these things shall be yours as well”: [47 (http://www.catholicplanet.com/catechism.htm#$239)] For two thousand years this sentiment has lived and endured in the soul of the Church, impelling souls then and now to the heroic charity of monastic farmers, liberators of slaves, healers of the sick, and messengers of faith, civilization, and science to all generations and all peoples for the sake of creating the social conditions capable of offering to everyone possible a life worthy of man and of a Christian. [48 (http://www.catholicplanet.com/catechism.htm#$23A)] 45 (http://www.catholicplanet.com/catechism.htm#-237) Cf. John Paul II, SRS 38 40; CA 10. 46 (http://www.catholicplanet.com/catechism.htm#-238) Pius XII, Summi pontificatus, October 20, 1939; AAS 31 (1939) 423 ff. 47 (http://www.catholicplanet.com/catechism.htm#-239) Mt 6:33. 48 (http://www.catholicplanet.com/catechism.htm#-23A) Pius XII, Discourse, June 1, 1941. IN BRIEF 1943 Society ensures social justice by providing the conditions that allow associations and individuals to obtain their due. 1944 Respect for the human person considers the other “another self.” It presupposes respect for the fundamental rights that flow from the dignity intrinsic of the person. 1945 The equality of men concerns their dignity as persons and the rights that flow from it. 1946 The differences among persons belong to God's plan, who wills that we should need one another. These differences should encourage charity. 1947 The equal dignity of human persons requires the effort to reduce excessive social and economic inequalities. It gives urgency to the elimination of sinful inequalities. 1948 Solidarity is an eminently Christian virtue. It practices the sharing of spiritual goods even more than material ones. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0917-episode-260-catechism-1934-1938 http://ourcatechism.com/BroPorter/2009/09/oc-0917-episode-260-catechism-1934-1938#comments Wed, 16 Sep 2009 19:29:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1877 http://ourcatechism.com/BroPorter/2009/09/oc-0917-episode-260-catechism-1934-1938/feed 0 Catechism 1934-1938 II. Equality and Differences Among Men - 1934 Created in the image of the one God and equally endowed with rational souls, all men have the same nature and the same origin. Redeemed by the sacrifice of Christ, Catechism 1934-1938 II. Equality and Differences Among Men 1934 Created in the image of the one God and equally endowed with rational souls, all men have the same nature and the same origin. Redeemed by the sacrifice of Christ, all are called to participate in the same divine beatitude: all therefore enjoy an equal dignity. 1935 The equality of men rests essentially on their dignity as persons and the rights that flow from it: Every form of social or cultural discrimination in fundamental personal rights on the grounds of sex, race,  color, social conditions, language, or religion must be curbed and eradicated as incompatible with God's design.  [40] 1936 On coming into the world, man is not equipped with everything he needs for developing his bodily and spiritual life. He needs others. Differences appear tied to age, physical abilities, intellectual or moral aptitudes, the benefits derived from social commerce, and the distribution of wealth. [41] The “talents” are not distributed equally. [42] 1937 These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular “talents” share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures: I distribute the virtues quite diversely; I do not give all of them to each person, but some to one, some to others.... I shall give principally charity to one; justice to another; humility to this one, a living faith to that one.... and so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person, so that you may be constrained to practice charity towards one another.... I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me. [43] 1938 There exist also sinful inequalities that affect millions of men and women. These are in open contradiction of the Gospel: Their equal dignity as persons demands that we strive for fairer and more humane conditions. Excessive economic and social disparity between individuals and peoples of the one human race is a source of scandal and militates against social justice, equity, human dignity, as well as social and international peace. [44] 40 GS 29 # 2. 41 Cf. GS 29 # 2. 42 Cf. Mt 25:14-30; Lk 19:27. 43 St. Catherine of Siena, Dial. I, 7. 44 CS 29 # 3. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0916-episode-259-catechism-1928-1933 http://ourcatechism.com/BroPorter/2009/09/oc-0916-episode-259-catechism-1928-1933#comments Wed, 16 Sep 2009 07:52:35 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1873 http://ourcatechism.com/BroPorter/2009/09/oc-0916-episode-259-catechism-1928-1933/feed 0   - Catechism 1928-1933 Article 3 - SOCIAL JUSTICE - 1928 Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation.   Catechism 1928-1933 Article 3 SOCIAL JUSTICE 1928 Society ensures social justice when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social justice is linked to the common good and the exercise of authority. I. Respect For the Human Person 1929 Social justice can be obtained only in respecting the transcendent dignity of man. the person represents the ultimate end of society, which is ordered to him: What is at stake is the dignity of the human person, whose defense and promotion have been entrusted to us by the Creator, and to whom the men and women at every moment of history are strictly and responsibly in debt. [35] 1930 Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. [36] If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church's role to remind men of good will of these rights and to distinguish them from unwarranted or false claims. 1931 Respect for the human person proceeds by way of respect for the principle that “everyone should look upon his neighbor (without any exception) as 'another self,' above all bearing in mind his life and the means necessary for living it with dignity.” [37] No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behavior will cease only through the charity that finds in every man a “neighbor,” a brother. 1932 The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. “As you did it to one of the least of these my brethren, you did it to me.” [38] 1933 This same duty extends to those who think or act differently from us. the teaching of Christ goes so far as to require the forgiveness of offenses. He extends the commandment of love, which is that of the New Law, to all enemies. [39] Liberation in the spirit of the Gospel is incompatible with hatred of one's enemy as a person, but not with hatred of the evil that he does as an enemy. 35 John Paul II, SRS 47. 36 Cf. John XXIII, PT 65. 37 GS 27 # 1. 38 Mt 25:40. 39 Cf. Mt 5:43-44. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0915-episode-258-catechism-1913-1927 http://ourcatechism.com/BroPorter/2009/09/oc-0915-episode-258-catechism-1913-1927#comments Tue, 15 Sep 2009 17:42:33 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1869 http://ourcatechism.com/BroPorter/2009/09/oc-0915-episode-258-catechism-1913-1927/feed 0 Catechism 1913-1927 III. Responsibility and Participation - 1913 “Participation” is the voluntary and generous engagement of a person in social interchange. It is necessary that all participate, each according to his position and role, Catechism 1913-1927 III. Responsibility and Participation 1913 “Participation” is the voluntary and generous engagement of a person in social interchange. It is necessary that all participate, each according to his position and role, in promoting the common good. This obligation is inherent in the dignity of the human person. 1914 Participation is achieved first of all by taking charge of the areas for which one assumes personal responsibility: by the care taken for the education of his family, by conscientious work, and so forth, man participates in the good of others and of society. [31] 1915 As far as possible citizens should take an active part in public life. the manner of this participation may vary from one country or culture to another. “One must pay tribute to those nations whose systems permit the largest possible number of the citizens to take part in public life in a climate of genuine freedom.” [32] 1916 As with any ethical obligation, the participation of all in realizing the common good calls for a continually renewed conversion of the social partners. Fraud and other subterfuges, by which some people evade the constraints of the law and the prescriptions of societal obligation, must be firmly condemned because they are incompatible with the requirements of justice. Much care should be taken to promote institutions that improve the conditions of human life. [33] 1917 It is incumbent on those who exercise authority to strengthen the values that inspire the confidence of the members of the group and encourage them to put themselves at the service of others. Participation begins with education and culture. “One is entitled to think that the future of humanity is in the hands of those who are capable of providing the generations to come with reasons for life and optimism.” [34] 31 Cf. CA 43. 32 GS 31 # 3. 33 Cf. GS 30 # 1. 34 GS 31 # 3. IN BRIEF 1918 “There is no authority except from God, and those authorities that exist have been instituted by God” ( Rom 13:1). 1919 Every human community needs an authority in order to endure and develop. 1920 “The political community and public authority are based on human nature and therefore . . . belong to an order established by God” (GS 74 # 3). 1921 Authority is exercised legitimately if it is committed to the common good of society. To attain this it must employ morally acceptable means. 1922 The diversity of political regimes is legitimate, provided they contribute to the good of the community. 1923 Political authority must be exercised within the limits of the moral order and must guarantee the conditions for the exercise of freedom. 1924 The common good comprises “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily” (GS 26 1). 1925 The common good consists of three essential elements: respect for and promotion of the fundamental rights of the person; prosperity, or the development of the spiritual and temporal goods of society; the peace and security of the group and of its members. 1926 The dignity of the human person requires the pursuit of the common good. Everyone should be concerned to create and support institutions that improve the conditions of human life. 1927 It is the role of the state to defend and promote the common good of civil society. the common good of the whole human family calls for an organization of society on the international level. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0914-episode-257-catechism-1905-1912 http://ourcatechism.com/BroPorter/2009/09/oc-0914-episode-257-catechism-1905-1912#comments Mon, 14 Sep 2009 19:30:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1865 http://ourcatechism.com/BroPorter/2009/09/oc-0914-episode-257-catechism-1905-1912/feed 0 Catechism 1905-1912 II. The Common Good - 1905 In keeping with the social nature of man, the good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person: Do not live entirely iso... Catechism 1905-1912 II. The Common Good 1905 In keeping with the social nature of man, the good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person: Do not live entirely isolated, having retreated into yourselves, as if you were already justified, but gather instead to seek the common good together. [25] 1906 By common good is to be understood “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.” [26] The common good concerns the life of all. It calls for prudence from each, and even more from those who exercise the office of authority. It consists of three essential elements: 1907 First, the common good presupposes respect for the person as such. In the name of the common good, public authorities are bound to respect the fundamental and inalienable rights of the human person. Society should permit each of its members to fulfill his vocation. In particular, the common good resides in the conditions for the exercise of the natural freedoms indispensable for the development of the human vocation, such as “the right to act according to a sound norm of conscience and to safeguard . . . privacy, and rightful freedom also in matters of religion.” [27] 1908 Second, the common good requires the social well-being and development of the group itself. Development is the epitome of all social duties. Certainly, it is the proper function of authority to arbitrate, in the name of the common good, between various particular interests; but it should make accessible to each what is needed to lead a truly human life: food, clothing, health, work, education and culture, suitable information, the right to establish a family, and so on. [28] 1909 Finally, the common good requires peace, that is, the stability and security of a just order. It presupposes that authority should ensure by morally acceptable means the security of society and its members. It is the basis of the right to legitimate personal and collective defence. 1910 Each human community possesses a common good which permits it to be recognized as such; it is in the political community that its most complete realization is found. It is the role of the state to defend and promote the common good of civil society, its citizens, and intermediate bodies. 1911 Human interdependence is increasing and gradually spreading throughout the world. the unity of the human family, embracing people who enjoy equal natural dignity, implies a universal common good. This good calls for an organization of the community of nations able to “provide for the different needs of men; this will involve the sphere of social life to which belong questions of food, hygiene, education, . . . and certain situations arising here and there, as for example . . . alleviating the miseries of refugees dispersed throughout the world, and assisting migrants and their families.” [29] 1912 The common good is always oriented towards the progress of persons: “The order of things must be subordinate to the order of persons, and not the other way around.” [30] This order is founded on truth, built up in justice, and animated by love. 25 Ep. Barnabae, 4,10: PG 2, 734. 26 GS 26 # 1; cf. GS 74 # 1. 27 GS 26 # 2. 28 Cf. GS 26 # 2. 29 GS 84 # 2. 30 GS 26 # 3. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0913-episode-256-catechism-1897-1904 http://ourcatechism.com/BroPorter/2009/09/oc-0913-episode-256-catechism-1897-1904#comments Sun, 13 Sep 2009 07:33:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1860 http://ourcatechism.com/BroPorter/2009/09/oc-0913-episode-256-catechism-1897-1904/feed 0 Catechism 1897-1904 - Article 2 - PARTICIPATION IN SOCIAL LIFE - I. Authority - 1897 “Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote thems... Catechism 1897-1904 Article 2 PARTICIPATION IN SOCIAL LIFE I. Authority 1897 “Human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all.” [15] By “authority” one means the quality by virtue of which persons or institutions make laws and give orders to men and expect obedience from them. 1898 Every human community needs an authority to govern it. [16] The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society. 1899 The authority required by the moral order derives from God: “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment.” [17] 1900 The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with respect, and, insofar as it is deserved, with gratitude and good-will. Pope St. Clement of Rome provides the Church's most ancient prayer for political authorities: [18] “Grant to them, Lord, health, peace, concord, and stability, so that they may exercise without offense the sovereignty that you have given them. Master, heavenly King of the ages, you give glory, honor, and power over the things of earth to the sons of men. Direct, Lord, their counsel, following what is pleasing and acceptable in your sight, so that by exercising with devotion and in peace and gentleness the power that you have given to them, they may find favor with you.” [19] 1901 If authority belongs to the order established by God, “the choice of the political regime and the appointment of rulers are left to the free decision of the citizens.” [20] The diversity of political regimes is morally acceptable, provided they serve the legitimate good of the communities that adopt them. Regimes whose nature is contrary to the natural law, to the public order, and to the fundamental rights of persons cannot achieve the common good of the nations on which they have been imposed. 1902 Authority does not derive its moral legitimacy from itself. It must not behave in a despotic manner, but must act for the common good as a “moral force based on freedom and a sense of responsibility”: [21] A human law has the character of law to the extent that it accords with right reason, and thus derives from the eternal law. Insofar as it falls short of right reason it is said to be an unjust law, and thus has not so much the nature of law as of a kind of violence. [22] 1903 Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience. In such a case, “authority breaks down completely and results in shameful abuse.” [23] 1904 “It is preferable that each power be balanced by other powers and by other spheres of responsibility which keep it within proper bounds. This is the principle of the 'rule of law,' in which the law is sovereign and not the arbitrary will of men.” 15 John XXIII, PT 46. 16 Cf. Leo XIII, Immortale Dei; Diuturnum illud. 17 Rom 13:1-2; cf. 1 Pet 2:13-17. 18 Cf. as early as 1 Tim 2:1-2. 19 St. Clement of Rome, Ad Cor. 61: SCh 167,198-200. 20 GS 74 # 3. 21 GS 74 # 2. 22 St. Thomas Aquinas, STh I-II, 93, 3, ad 2. 23 John XXIII PT 51. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0912-episode-255-catechism-1886-1896 http://ourcatechism.com/BroPorter/2009/09/oc-0912-episode-255-catechism-1886-1896#comments Sat, 12 Sep 2009 09:00:19 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1855 http://ourcatechism.com/BroPorter/2009/09/oc-0912-episode-255-catechism-1886-1896/feed 0 Catechism 1886-1896 - II. Conversion and Society - 1886 Society is essential to the fulfillment of the human vocation. To attain this aim, respect must be accorded to the just hierarchy of values, which “subordinates physical and instinctual dimensions... Catechism 1886-1896 II. Conversion and Society 1886 Society is essential to the fulfillment of the human vocation. To attain this aim, respect must be accorded to the just hierarchy of values, which “subordinates physical and instinctual dimensions to interior and spiritual ones:” [8] Human society must primarily be considered something pertaining to the spiritual. Through it, in the bright light of truth, men should share their knowledge, be able to exercise their rights and fulfill their obligations, beinspired to seek spiritual values; mutually derive genuine pleasure from the beautiful, of whatever order it be; always be readily disposed to pass on to others the best of their own cultural heritage; and eagerly strive to make their own the spiritual achievements of others. These benefits not only influence, but at the same time give aim and scope to all that has bearing on cultural expressions, economic, and social institutions, political movements and forms, laws, and all other structures by which society is outwardly established and constantly developed. [9] 1887 The inversion of means and ends, [10] which results in giving the value of ultimate end to what is only a means for attaining it, or in viewing persons as mere means to that end, engenders unjust structures which “make Christian conduct in keeping with the commandments of the divine Law-giver difficult and almost impossible.” [11] 1888 It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. the acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of justice and advance the good rather than hinder it. [12] 1889 Without the help of grace, men would not know how “to discern the often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse.” [13] This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving: “Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it.” [14] 8 CA 36 # 2. 9 John XXIII, PT 36. 10 Cf. CA 41. 11 Pius XII, Address at Pentecost, June 1, 1941. 12 Cf. LG 36. 13 CA 25. 14 Lk 17:33. IN BRIEF 1890 There is a certain resemblance between the union of the divine persons and the fraternity that men ought to establish among themselves. 1891 The human person needs life in society in order to develop in accordance with his nature. Certain societies, such as the family and the state, correspond more directly to the nature of man. 1892 “The human person . . . is and ought to be the principle, the subject, and the object of every social organization” (GS 25 # 1). 1893 Widespread participation in voluntary associations and institutions is to be encouraged. 1894 In accordance with the principle of subsidiarity, neither the state nor any larger society should substitute itself for the initiative and responsibility of individuals and intermediary bodies. 1895 Society ought to promote the exercise of virtue, not obstruct it. It should be animated by a just hierarchy of values. 1896 Where sin has perverted the social climate, it is necessary to call for the conversion of hearts and appeal to the grace of God. Charity urges just reforms. There is no solution to the social question apart from the Gospel (cf CA 3, 5). Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0911-episode-254-catechism-1877-1885 http://ourcatechism.com/BroPorter/2009/09/oc-0911-episode-254-catechism-1877-1885#comments Fri, 11 Sep 2009 23:29:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1841 http://ourcatechism.com/BroPorter/2009/09/oc-0911-episode-254-catechism-1877-1885/feed 0 Let us pause for a moment to remember those whose lives were taken on this day and their families.  Let us also pray for our brave and gallant men and women serving or have served in our armed services. I have embedded a song that celebrates who we are... Let us pause for a moment to remember those whose lives were taken on this day and their families.  Let us also pray for our brave and gallant men and women serving or have served in our armed services. I have embedded a song that celebrates who we are as Americans.  I have placed a video entitled "Born Again American" at the website so we remember what it was like on 9/12 as we all gathered together. The politics of the site do not necessarily reflect the views of Brother Porter. Born Again American (http://vimeo.com/3177487) from Born Again American (http://vimeo.com/user1288512) on Vimeo (http://vimeo.com). Catechism 1877-1885 CHAPTER TWO THE HUMAN COMMUNION 1877 The vocation of humanity is to show forth the image of God and to be transformed into the image of the Father's only Son. This vocation takes a personal form since each of us is called to enter into the divine beatitude; it also concerns the human community as a whole. Article 1 THE PERSON AND SOCIETY I. The Communal Character of the Human Vocation 1878 All men are called to the same end: God himself. There is a certain resemblance between the union of the divine persons and the fraternity that men are to establish among themselves in truth and love. [1] Love of  neighbor is inseparable from love for God. 1879 The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation. [2] 1880 A society is a group of persons bound together organically by a principle of unity that goes beyond each one of them. As an assembly that is at once visible and spiritual, a society endures through time: it gathers up the past and prepares for the future. By means of society, each man is established as an “heir” and receives certain “talents” that enrich his identity and whose fruits he must develop. [3] He rightly owes loyalty to the communities of which he is part and respect to those in authority who have charge of the common good. 1881 Each community is defined by its purpose and consequently obeys specific rules; but “the human person . . . is and ought to be the principle, the subject and the end of all social institutions.” [4] 1882 Certain societies, such as the family and the state, correspond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institutions must be encouraged “on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs.” [5] This “socialization” also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility, and helps guarantee his rights. [6] 1883 Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. the teaching of the Church has elaborated the principle of subsidiarity, according to which “a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to co-ordinate its activity with the activities of the rest of society, always with a view to the common good.” [7] 1884 God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. the way God acts in governing the world, Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0910-episode-253-catechism-1865-1876 http://ourcatechism.com/BroPorter/2009/09/oc-0910-episode-253-catechism-1865-1876#comments Wed, 09 Sep 2009 11:53:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1834 http://ourcatechism.com/BroPorter/2009/09/oc-0910-episode-253-catechism-1865-1876/feed 0 Catechism 1865-1876 - V. The Proliferation of Sin - 1865 Sin creates a proclivity to sin; it engenders vice by repetition of the same acts. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. Catechism 1865-1876 V. The Proliferation of Sin 1865 Sin creates a proclivity to sin; it engenders vice by repetition of the same acts. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root. 1866 Vices can be classified according to the virtues they oppose, or also be linked to the capital sins which Christian experience has distinguished, following St. John Cassian and St. Gregory the Great. They are called “capital” because they engender other sins, other vices. [138 (http://www.catholicplanet.com/catechism.htm#$21T)] They are pride, avarice, envy, wrath, lust, gluttony, and sloth or acedia. 1867 The catechetical tradition also recalls that there are “sins that cry to heaven”: the blood of Abel, [139 (http://www.catholicplanet.com/catechism.htm#$21U)] The sin of the Sodomites, [140 (http://www.catholicplanet.com/catechism.htm#$21V)] The cry of the people oppressed in Egypt, [141 (http://www.catholicplanet.com/catechism.htm#$21W)] The cry of the foreigner, the widow, and the orphan, [142 (http://www.catholicplanet.com/catechism.htm#$21X)] injustice to the wage earner. [143 (http://www.catholicplanet.com/catechism.htm#$21Y)] 1868 Sin is a personal act. Moreover, we have a responsibility for the sins committed by others when we cooperate in them: - by participating directly and voluntarily in them; - by ordering, advising, praising, or approving them; - by not disclosing or not hindering them when we have an obligation to do so; - by protecting evil-doers. 1869 Thus sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the divine goodness. “Structures of sin” are the expression and effect of personal sins. They lead their victims to do evil in their turn. In an analogous sense, they constitute a “social sin.” [144 (http://www.catholicplanet.com/catechism.htm#$21Z)] 138 (http://www.catholicplanet.com/catechism.htm#-21T) Cf. St. Gregory the Great, Moralia in Job, 31, 45: PL 76, 621A. 139 (http://www.catholicplanet.com/catechism.htm#-21U) Cf. Gen 4:10. 140 (http://www.catholicplanet.com/catechism.htm#-21V) Cf. Gen 18:20; 19:13. 141 (http://www.catholicplanet.com/catechism.htm#-21W) Cf. Ex 3:7-10. 142 (http://www.catholicplanet.com/catechism.htm#-21X) Cf. Ex 20:20-22. 143 (http://www.catholicplanet.com/catechism.htm#-21Y) Cf. Deut 24:14-15; Jas 5:4. 144 (http://www.catholicplanet.com/catechism.htm#-21Z) John Paul II, RP 16. IN BRIEF 1870 “God has consigned all men to disobedience, that he may have mercy upon all” ( Rom 11:32). 1871 Sin is an utterance, a deed, or a desire contrary to the eternal law (St. Augustine, Faust 22: PL 42, 418). It is an offense against God. It rises up against God in a disobedience contrary to the obedience of Christ. 1872 Sin is an act contrary to reason. It wounds man's nature and injures human solidarity. 1873 The root of all sins lies in man's heart. the kinds and the gravity of sins are determined principally by their objects. 1874 To choose deliberately - that is, both knowing it and willing it - something gravely contrary to the divine law and to the ultimate end of man is to commit a mortal sin. This destroys in us the charity without which eternal beatitude is impossible. Unrepented, it brings eternal death. 1875 Venial sin constitutes a moral disorder that is reparable by charity, which it allows to subsist in us. 1876 The repetition of sins - even venial ones - engenders vices, among which are the capital sins. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0909-episode-252-catechism-1852-1864 http://ourcatechism.com/BroPorter/2009/09/oc-0909-episode-252-catechism-1852-1864#comments Tue, 08 Sep 2009 14:29:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1831 http://ourcatechism.com/BroPorter/2009/09/oc-0909-episode-252-catechism-1852-1864/feed 0 Catechism 1852-1864 III. The Different Kinds of Sins - 1852 There are a great many kinds of sins. Scripture provides several lists of them. the Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: “Now the works of the... Catechism 1852-1864 III. The Different Kinds of Sins 1852 There are a great many kinds of sins. Scripture provides several lists of them. the Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: “Now the works of t... Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0908-episode-251-catechism-1846-1851 http://ourcatechism.com/BroPorter/2009/09/oc-0908-episode-251-catechism-1846-1851#comments Tue, 08 Sep 2009 14:01:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1827 http://ourcatechism.com/BroPorter/2009/09/oc-0908-episode-251-catechism-1846-1851/feed 0 Catechism 1846-1851 - Article 8 SIN - I. Mercy and Sin - 1846 The Gospel is the revelation in Jesus Christ of God's mercy to sinners. [113] The angel announced to Joseph:  “You shall call his name Jesus, for he will save his people from their sins. Catechism 1846-1851 Article 8 SIN I. Mercy and Sin 1846 The Gospel is the revelation in Jesus Christ of God's mercy to sinners. [113] The angel announced to Joseph:  “You shall call his name Jesus, for he will save his people from their sins.” [114] The same is true of the Eucharist, the sacrament of redemption: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.” [115] 1847 “God created us without us: but he did not will to save us without us.” [116] To receive his mercy, we must admit our faults. “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.” [117] 1848 As St. Paul affirms, “Where sin increased, grace abounded all the more.” [118] But to do its work grace must uncover sin so as to convert our hearts and bestow on us “righteousness to eternal life through Jesus Christ ourLord.” [119] Like a physician who probes the wound before treating it, God, by his Word and by his Spirit, casts a living light on sin: Conversion requires convincing of sin; it includes the interior judgment of conscience, and this, being a proof of the action of the Spirit of truth in man's inmost being, becomes at the same time the start of a new grant of grace and love: “Receive the Holy Spirit.” Thus in this “convincing concerning sin” we discover a double gift: the gift of the truth of conscience and the gift of the certainty of redemption. the Spirit of truth is the Consoler. [120] 113 Cf. Lk 15. 114 Mt 1:21. 115 Mt 26:28. 116 St. Augustine, Sermo 169, 11, 13: PL 38, 923. 117 1 Jn 8-9. 118 Rom 5:20. 119 Rom 5:21. 120 John Paul II, DeV 31 # 2. II. The Definition of Sin 1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as “an utterance, a deed, or a desire contrary to the eternal law.” [121] 1850 Sin is an offense against God: “Against you, you alone, have I sinned, and done that which is evil in your sight.” [122] Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become “like gods,” [123] knowing and determining good and evil. Sin is thus “love of oneself even to contempt of God.” [124] In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation. [125] 1851 It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate's cowardice and the cruelty of the soldiers, Judas' betrayal - so bitter to Jesus, Peter's denial and the disciples' flight. However, at the very hour of darkness, the hour of the prince of this world, [126] The sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly. 121 St. Augustine, Contra Faustum 22: PL 42, 418; St. Thomas Aquinas, STh    I-II, 71, 6. 122 Ps 51:4. 123 Gen 3:5. 124 St. Augustine, De civ. Dei 14, 28: PL 41, 436. 125 Cf. Phil 2:6-9. 126 Cf. Jn 14:30. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-0907-episode-250-catechism-1830-1845 http://ourcatechism.com/BroPorter/2009/09/oc-0907-episode-250-catechism-1830-1845#comments Mon, 07 Sep 2009 19:25:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1822 http://ourcatechism.com/BroPorter/2009/09/oc-0907-episode-250-catechism-1830-1845/feed 0 Catechism 1830-1845 III. The Gifts and Fruits of the Holy Spirit - 1830 The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit. Catechism 1830-1845 III. The Gifts and Fruits of the Holy Spirit 1830 The moral life of Christians is sustained by the gifts of the Holy Spirit. These are permanent dispositions which make man docile in following the promptings of the Holy Spirit. 1831 The seven gifts of the Holy Spirit are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. They belong in their fullness to Christ, Son of David. [109] They complete and perfect the virtues of those who receive them. They make the faithful docile in readily obeying divine inspirations. Let your good spirit lead me on a level path. [110] For all who are led by the Spirit of God are sons of God . . . If children, then heirs, heirs of God and fellow heirs with Christ. [111] 1832 The fruits of the Spirit are perfections that the Holy Spirit forms in us as the first fruits of eternal glory. the tradition of the Church lists twelve of them: “charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity.” [112] 109 Cf. Isa 11:1-2. 110 PS 143:10. 111 Rom 8:14 17. 112 Gal 5:22-23 (Vulg.). IN BRIEF 1833 Virtue is a habitual and firm disposition to do good. 1834 The human virtues are stable dispositions of the intellect and the will that govern our acts, order our passions, and guide our conduct in accordance with reason and faith. They can be grouped around the four cardinal virtues: prudence, justice, fortitude, and temperance. 1835 Prudence disposes the practical reason to discern, in every circumstance, our true good and to choose the right means for achieving it. 1836 Justice consists in the firm and constant will to give God and neighbor their due. 1837 Fortitude ensures firmness in difficulties and constancy in the pursuit of the good. 1838 Temperance moderates the attraction of the pleasures of the senses and provides balance in the use of created goods. 1839 The moral virtues grow through education, deliberate acts, and perseverance in struggle. Divine grace purifies and elevates them. 1840 The theological virtues dispose Christians to live in a relationship with the Holy Trinity. They have God for their origin, their motive, and their object - God known by faith, God hoped in and loved for his own sake. 1841 There are three theological virtues: faith, hope, and charity. They inform all the moral virtues and give life to them. 1842 By faith, we believe in God and believe all that he has revealed to us and that Holy Church proposes for our belief. 1843 By hope we desire, and with steadfast trust await from God, eternal life and the graces to merit it. 1844 By charity, we love God above all things and our neighbor as ourselves for love of God. Charity, the form of all the virtues, “binds everything together in perfect harmony” ( Col 3:14). 1845 The seven gifts of the Holy Spirit bestowed upon Christians are wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-090609-23rd-sunday-in-ordinary-time-catechism-1822-1829 http://ourcatechism.com/BroPorter/2009/09/oc-090609-23rd-sunday-in-ordinary-time-catechism-1822-1829#comments Sun, 06 Sep 2009 10:30:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1819 http://ourcatechism.com/BroPorter/2009/09/oc-090609-23rd-sunday-in-ordinary-time-catechism-1822-1829/feed 0 Catechism 1822-1829 Charity - 1822 Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God. - 1823 Jesus makes charity the new commandment. Catechism 1822-1829 Charity 1822 Charity is the theological virtue by which we love God above all things for his own sake, and our neighbor as ourselves for the love of God. 1823 Jesus makes charity the new commandment. [96] By loving his own “to the end,” [97] he makes manifest the Father's love which he receives. By loving one another, the disciples imitate the love of Jesus which they themselves receive. Whence Jesus says: “As the Father has loved me, so have I loved you; abide in my love.” and again: “This is my commandment, that you love one another as I have loved you.” [98] 1824 Fruit of the Spirit and fullness of the Law, charity keeps the commandments of God and his Christ: “Abide in my love. If you keep my commandments, you will abide in my love.” [99] 1825 Christ died out of love for us, while we were still “enemies.” [100] The Lord asks us to love as he does, even our enemies, to make ourselves the neighbor of those farthest away, and to love children and the poor as Christ himself. [101] The Apostle Paul has given an incomparable depiction of charity: “charity is patient and kind, charity is not jealous or boastful; it is not arrogant or rude. Charity does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Charity bears all things, believes all things, hopes all things, endures all things.” [102] 1826 “If I . . . have not charity,” says the Apostle, “I am nothing.” Whatever my privilege, service, or even virtue, “if I . . . have not charity, I gain nothing.” [103] Charity is superior to all the virtues. It is the first of the theological virtues: “So faith, hope, charity abide, these three. But the greatest of these is charity.” [104] 1827 The practice of all the virtues is animated and inspired by charity, which “binds everything together in perfect harmony”; [105] it is the form of the virtues; it articulates and orders them among themselves; it is the source and the goal of their Christian practice. Charity upholds and purifies our human ability to love, and raises it to the supernatural perfection of divine love. 1828 The practice of the moral life animated by charity gives to the Christian the spiritual freedom of the children of God. He no longer stands before God as a slave, in servile fear, or as a mercenary looking for wages, but as a son responding to the love of him who “first loved us”: [106] If we turn away from evil out of fear of punishment, we are in the position of slaves. If we pursue the enticement of wages, . . . we resemble mercenaries. Finally if we obey for the sake of the good itself and out of love for him who commands . . . we are in the position of children. [107] 1829 The fruits of charity are joy, peace, and mercy; charity demands beneficence and fraternal correction; it is benevolence; it fosters reciprocity and remains disinterested and generous; it is friendship and communion: Love is itself the fulfillment of all our works. There is the goal; that is why we run: we run toward it, and once we reach it, in it we shall find rest. [108] 76 Cf. 2 Pet 1:4. 77 Cf. 1 Cor 13:13. 78 DV 5. 79 Rom 1:17; Gal 5:6. 80 Cf. Council of Trent (1547): DS 1545. 81 Jas 2:26. 82 LG 42; cf. DH 14. 83 Mt 10:32-33. 84 Heb 10:23. 85 Titus 3:6-7. 86 Cf. Gen 17:4-8; 22:1-18. 87 Rom 4:18. 88 Rom 5:5. 89 Heb 6:19-20. 90 1 Thess 5:8. 91 Rom 12:12. 92 Cf. Rom 8:28-30; Mt 7:21. 93 Mt 10:22; cf. Council of Trent DS 1541. 94 1 Tim 2:4. 95 St. Teresa of Avila, Excl. 15:3. 96 Cf. Jn 13:34. 97 Jn 13:1. 98 Jn 15:9, 12. 99 Jn 15:9-10; cf. Mt 22:40; Rom 13:8-10. 100 Rom 5:10. 101 Cf. Mt 5:44; Lk 10:27-37; Mk 9:37; Mt 25:40, 45. 102 1 Cor 13:4-7. 103 1 Cor 13:1-4. 104 1 Cor 13:13. 105 Col 3:14. 106 Cf. 1 Jn 4:19. 107 St. Basil, Reg. fus. tract., prol. 3 PG 31, 896 B. 108 St. Augustine, In ep. Jo. 10, 4: PL 35, 2057. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/090509-first-saturday-catechism-1812-1821 http://ourcatechism.com/BroPorter/2009/09/090509-first-saturday-catechism-1812-1821#comments Fri, 04 Sep 2009 22:39:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1814 http://ourcatechism.com/BroPorter/2009/09/090509-first-saturday-catechism-1812-1821/feed 0 II. The Theological Virtues - 1812 The human virtues are rooted in the theological virtues, which adapt man's faculties for participation in the divine nature: [76] for the theological virtues relate directly to God. II. The Theological Virtues 1812 The human virtues are rooted in the theological virtues, which adapt man's faculties for participation in the divine nature: [76 (http://www.catholicplanet.com/catechism.htm#$203)] for the theological virtues relate directly to God. They dispose Christians to live in a relationship with the Holy Trinity. They have the One and Triune God for their origin, motive, and object. 1813 The theological virtues are the foundation of Christian moral activity; they animate it and give it its special character. They inform and give life to all the moral virtues. They are infused by God into the souls of the faithful to make them capable of acting as his children and of meriting eternal life. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being. There are three theological virtues: faith, hope, and charity. [77 (http://www.catholicplanet.com/catechism.htm#$204)] Faith 1814 Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith “man freely commits his entire self to God.” [78 (http://www.catholicplanet.com/catechism.htm#$205)] For this reason the believer seeks to know and do God's will. “The righteous shall live by faith.” Living faith “work(s) through charity.” [79 (http://www.catholicplanet.com/catechism.htm#$206)] 1815 The gift of faith remains in one who has not sinned against it. [80 (http://www.catholicplanet.com/catechism.htm#$207)] But “faith apart from works is dead”: [81 (http://www.catholicplanet.com/catechism.htm#$208)] when it is deprived of hope and love, faith does not fully unite the believer to Christ and does not make him a living member of his Body. 1816 The disciple of Christ must not only keep the faith and live on it, but also profess it, confidently bear witness to it, and spread it: “All however must be prepared to confess Christ before men and to follow him along the way of the Cross, amidst the persecutions which the Church never lacks.” [82 (http://www.catholicplanet.com/catechism.htm#$209)] Service of and witness to the faith are necessary for salvation: “So every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven; but whoever denies me before men, I also will deny before my Father who is in heaven.” [83 (http://www.catholicplanet.com/catechism.htm#$20A)] Hope 1817 Hope is the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ's promises and relying not on our own strength, but on the help of the grace of the Holy Spirit. “Let us hold fast the confession of our hope without wavering, for he who promised is faithful.” [84 (http://www.catholicplanet.com/catechism.htm#$20B)] “The Holy Spirit . . . he poured out upon us richly through Jesus Christ our Savior, so that we might be justified by his grace and become heirs in hope of eternal life.” [85 (http://www.catholicplanet.com/catechism.htm#$20C)] 1818 The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it takes up the hopes that inspire men's activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity. 1819 Christian hope takes up and fulfills the hope of the chosen people which has its origin and model in the hope of Abraham, who was blessed abundantly by the promises of God fulfilled in Isaac, and who was purified by the test of the sacrifice. [86 (http://www.catholicplanet.com/catechism.htm#$20D)] “Hoping against hope, he believed, and thus became the father of many nations.” [87 Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-090409-first-friday-catechism-1803-1811 http://ourcatechism.com/BroPorter/2009/09/oc-090409-first-friday-catechism-1803-1811#comments Fri, 04 Sep 2009 19:29:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1810 http://ourcatechism.com/BroPorter/2009/09/oc-090409-first-friday-catechism-1803-1811/feed 0 Catechism 1803-1811 Article 7 - THE VIRTUES - 1803 “Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, Catechism 1803-1811 Article 7 THE VIRTUES 1803 “Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about... Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-082409-st-bartholomew-catechism-1680-1690 http://ourcatechism.com/BroPorter/2009/09/oc-082409-st-bartholomew-catechism-1680-1690#comments Wed, 02 Sep 2009 23:10:58 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1803 http://ourcatechism.com/BroPorter/2009/09/oc-082409-st-bartholomew-catechism-1680-1690/feed 0 Catechism 1680-1690 Popular piety - Article 2 - CHRISTIAN FUNERALS - 1680 All the sacraments, and principally those of Christian initiation, have as their goal the last Passover of the child of God which, through death, Catechism 1680-1690 Popular piety Article 2 CHRISTIAN FUNERALS 1680 All the sacraments, and principally those of Christian initiation, have as their goal the last Passover of the child of God which, through death, leads him into the life of the Kingdom. Then what he confessed in faith and hope will be fulfilled: “I look for the resurrection of the dead, and the life of the world to come.” [182] 182 Niceno-Constantinopolitan Creed. I. The Christian's Last Passover 1681 The Christian meaning of death is revealed in the light of the Paschal mystery of the death and resurrection of Christ in whom resides our only hope. the Christian who dies in Christ Jesus is “away from the body and at home with the Lord.” [183] 1682 For the Christian the day of death inaugurates, at the end of his sacramental life, the fulfillment of his new birth begun at Baptism, the definitive “conformity” to “the image of the Son” conferred by the anointing of the Holy Spirit, and participation in the feast of the Kingdom which was anticipated in the Eucharist - even if final purifications are still necessary for him in order to be clothed with the nuptial garment. 1683 The Church who, as Mother, has borne the Christian sacramentally in her womb during his earthly pilgrimage, accompanies him at his journey's end, in order to surrender him “into the Father's hands.” She offers to the Father, in Christ, the child of his grace, and she commits to the earth, in hope, the seed of the body that will rise in glory. [184] This offering is fully celebrated in the Eucharistic sacrifice; the blessings before and after Mass are sacramentals. 183 2 Cor 5:8. 184 Cf. 1 Cor 15:42-44. II. The Celebration of Funerals 1684 The Christian funeral confers on the deceased neither a sacrament nor a sacramental since he has “passed” beyond the sacramental economy. It is nonetheless a liturgical celebration of the Church. [185] The ministry of the Church aims at expressing efficacious communion with the deceased, at the participation in that communion of the community gathered for the funeral and at the proclamation of eternal life to the community. 1685 The different funeral rites express the Paschal character of Christian death and are in keeping with the situations and traditions of each region, even as to the color of the liturgical vestments worn. [186] 1686 The Order of Christian Funerals (Ordo exsequiarum) of the Roman liturgy gives three types of funeral celebrations, corresponding to the three places in which they are conducted (the home, the church, and the cemetery), and according to the importance attached to them by the family, local customs, the culture, and popular piety. This order of celebration is common to all the liturgical traditions and comprises four principal elements: 1687 The greeting of the community. A greeting of faith begins the celebration. Relatives and friends of the deceased are welcomed with a word of “consolation” (in the New Testament sense of the Holy Spirit's power in hope). [187] The community assembling in prayer also awaits the “words of eternal life.” the death of a member of the community (or the anniversary of a death, or the seventh or fortieth day after death) is an event that should lead beyond the perspectives of “this world” and should draw the faithful into the true perspective of faith in the risen Christ. 1688 The liturgy of the Word during funerals demands very careful preparation because the assembly present for the funeral may include some faithful who rarely attend the liturgy, and friends of the deceased who are not Christians. the homily in particular must “avoid the literary genre of funeral eulogy” [188] and illumine the mystery of Christian death in the light of the risen Christ. 1689 The Eucharistic Sacrifice. When the celebration takes place in church the Eucharist is the heart of the Paschal reality of Christian death. [189] In the Eucharist, Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-082309-21st-sunday-in-ordinary-time-catechism-1674-1679 http://ourcatechism.com/BroPorter/2009/09/oc-082309-21st-sunday-in-ordinary-time-catechism-1674-1679#comments Wed, 02 Sep 2009 23:05:24 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1800 http://ourcatechism.com/BroPorter/2009/09/oc-082309-21st-sunday-in-ordinary-time-catechism-1674-1679/feed 0 Catechism 1674-1679 Popular piety - 1674 Besides sacramental liturgy and sacramentals, catechesis must take into account the forms of piety and popular devotions among the faithful. the religious sense of the Christian people has always found expressio... Catechism 1674-1679 Popular piety 1674 Besides sacramental liturgy and sacramentals, catechesis must take into account the forms of piety and popular devotions among the faithful. the religious sense of the Christian people has always found expression in various forms of piety surrounding the Church's sacramental life, such as the veneration of relics, visits to sanctuaries, pilgrimages, processions, the stations of the cross, religious dances, the rosary, medals, [178] etc. 1675 These expressions of piety extend the liturgical life of the Church, but do not replace it. They “should be so drawn up that they harmonize with the liturgical seasons, accord with the sacred liturgy, are in some way derived from it and lead the people to it, since in fact the liturgy by its very nature is far superior to any of them.” [179] 1676 Pastoral discernment is needed to sustain and support popular piety and, if necessary, to purify and correct the religious sense which underlies these devotions so that the faithful may advance in knowledge of the mystery of Christ. [180] Their exercise is subject to the care and judgment of the bishops and to the general norms of the Church. At its core the piety of the people is a storehouse of values that offers answers of Christian wisdom to the great questions of life. the Catholic wisdom of the people is capable of fashioning a vital synthesis.... It creatively combines the divine and the human, Christ and Mary, spirit and body, communion and institution, person and community, faith and homeland, intelligence and emotion. This wisdom is a Christian humanism that radically affirms the dignity of every person as a child of God, establishes a basic fraternity, teaches people to encounter nature and understand work, provides reasons for joy and humor even in the midst of a very hard life. For the people this wisdom is also a principle of discernment and an evangelical instinct through which they spontaneously sense when the Gospel is served in the Church and when it is emptied of its content and stifled by other interests. [181] 171 SC 60; Cf. CIC, can. 1166; CCEO, can. 867. 172 Cf. Gen 12:2; Lk 6:28; Rom 12:14; 1 Pet 3:9. 173 Cf. SC 79; CIC, can. 1168; De Ben 16, 18. 174 SC 61. 175 Eph 1:3. 176 Cf. Mk 1:25-26; 3:15; 6:7, 13; 16:17. 177 Cf. CIC, can. 1172. 178 Cf. Council of Nicaea II: DS 601; 603; Council of Trent: DS 1822. 179 SC 13 # 3. 180 Cf. John Paul II, CT 54. 181 CELAM, Third General Conference (Puebla, 1979), Final Document # 448 (tr. NCCB, 1979); cf. Paul VI, EN 48. IN BRIEF 1677 Sacramentals are sacred signs instituted by the Church. They prepare men to receive the fruit of the sacraments and sanctify different circumstances of life. 1678 Among the sacramentals blessings occupy an important place. They include both praise of God for his works and gifts, and the Church's intercession for men that they may be able to use God's gifts according to the spirit of the Gospel. 1679 In addition to the liturgy, Christian life is nourished by various forms of popular piety, rooted in the different cultures. While carefully clarifying them in the light of faith, the Church fosters the forms of popular piety that express an evangelical instinct and a human wisdom and that enrich Christian life. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-082209-queenship-of-mary-catechism-1167-1673 http://ourcatechism.com/BroPorter/2009/09/oc-082209-queenship-of-mary-catechism-1167-1673#comments Wed, 02 Sep 2009 23:00:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1797 http://ourcatechism.com/BroPorter/2009/09/oc-082209-queenship-of-mary-catechism-1167-1673/feed 0 Catechism 1667-1673 CHAPTER FOUR - OTHER LITURGICAL CELEBRATIONS - Article 1 - SACRAMENTALS - 1667 “Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs which bear a resemblance to the sacraments. They signify effects, Catechism 1667-1673 CHAPTER FOUR OTHER LITURGICAL CELEBRATIONS Article 1 SACRAMENTALS 1667 “Holy Mother Church has, moreover, instituted sacramentals. These are sacred signs which bear a resemblance to the sacraments. They signify effects, particularly of a spiritual nature, which are obtained through the intercession of the Church. By them men are disposed to receive the chief effect of the sacraments, and various occasions in life are rendered holy.” [171] The characteristics of sacramentals 1668 Sacramentals are instituted for the sanctification of certain ministries of the Church, certain states of life, a great variety of circumstances in Christian life, and the use of many things helpful to man. In accordance with bishops' pastoral decisions, they can also respond to the needs, culture, and special history of the Christian people of a particular region or time. They always include a prayer, often accompanied by a specific sign, such as the laying on of hands, the sign of the cross, or the sprinkling of holy water (which recalls Baptism). 1669 Sacramentals derive from the baptismal priesthood: every baptized person is called to be a “blessing,” and to bless. [172] Hence lay people may preside at certain blessings; the more a blessing concerns ecclesial and sacramental life, the more is its administration reserved to the ordained ministry (bishops, priests, or deacons). [173] 1670 Sacramentals do not confer the grace of the Holy Spirit in the way that the sacraments do, but by the Church's prayer, they prepare us to receive grace and dispose us to cooperate with it. “For well-disposed members of the faithful, the liturgy of the sacraments and sacramentals sanctifies almost every event of their lives with the divine grace which flows from the Paschal mystery of the Passion, Death, and Resurrection of Christ. From this source all sacraments and sacramentals draw their power. There is scarcely any proper use of material things which cannot be thus directed toward the sanctification of men and the praise of God.” [174] Various forms of sacramentals 1671 Among sacramentals blessings (of persons, meals, objects, and places) come first. Every blessing praises God and prays for his gifts. In Christ, Christians are blessed by God the Father “with every spiritual blessing.” [175] This is why the Church imparts blessings by invoking the name of Jesus, usually while making the holy sign of the cross of Christ. 1672 Certain blessings have a lasting importance because they consecrate persons to God, or reserve objects and places for liturgical use. Among those blessings which are intended for persons - not to be confused with sacramental ordination - are the blessing of the abbot or abbess of a monastery, the consecration of virgins, the rite of religious profession and the blessing of certain ministries of the Church (readers, acolytes, catechists, etc.). the dedication or blessing of a church or an altar, the blessing of holy oils, vessels, and vestments, bells, etc., can be mentioned as examples of blessings that concern objects. 1673 When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. [176] In a simple form, exorcism is performed at the celebration of Baptism. the solemn exorcism, called “a major exorcism,” can be performed only by a priest and with the permission of the bishop. the priest must proceed with prudence, strictly observing the rules established by the Church. Exorcism is directed at the expulsion of demons or to the liberation from demonic possession through the spiritual authority which Jesus entrusted to his Church. Illness, especially psychological illness, is a very different matter; treating this is the concern of medical science. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-090309-pope-st-gregory-the-great-catechism-1776-1782 http://ourcatechism.com/BroPorter/2009/09/oc-090309-pope-st-gregory-the-great-catechism-1776-1782#comments Wed, 02 Sep 2009 07:42:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1793 http://ourcatechism.com/BroPorter/2009/09/oc-090309-pope-st-gregory-the-great-catechism-1776-1782/feed 0 Today is Thursday, September 3 - Catechism 1783-1802 II. The Formation of Conscience - 1783 Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, Today is Thursday, September 3 Catechism 1783-1802 II. The Formation of Conscience 1783 Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. The education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings. 1784 The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults.  The education of the conscience guarantees freedom and engenders peace of heart. 1785 In the formation of conscience the Word of God is the light for our path, [54] we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord's Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church. [55] 54 Cf. Ps 119:105. 55 Cf. DH 14. III. To Choose in Accord With Conscience 1786 Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them. 1787 Man is sometimes confronted by situations that make moral judgments less assured and decision difficult. But he must always seriously seek what is right and good and discern the will of God expressed in divine law. 1788 To this purpose, man strives to interpret the data of experience and the signs of the times assisted by the virtue of prudence, by the advice of competent people, and by the help of the Holy Spirit and his gifts. 1789 Some rules apply in every case: - One may never do evil so that good may result from it; - the Golden Rule: “Whatever you wish that men would do to you, do so to them.” [56] - charity always proceeds by way of respect for one's neighbor and his conscience: “Thus sinning against your brethren and wounding their conscience . . . you sin against Christ.” [57] Therefore “it is right not to . . . do anything that makes your brother stumble.” [58] 56 Mt 7:12; cf. Lk 6:31; Tob 4:15. 57 1 Cor 8:12. 58 Rom 14:21. IV. Erroneous Judgment 1790 A human being must always obey the certain judgment of his conscience. If he were deliberately to act against it, he would condemn himself. Yet it can happen that moral conscience remains in ignorance and makes erroneous judgments about acts to be performed or already committed. 1791 This ignorance can often be imputed to personal responsibility. This is the case when a man “takes little trouble to find out what is true and good, or when conscience is by degrees almost blinded through the habit of committing sin.” [59] In such cases, the person is culpable for the evil he commits. 1792 Ignorance of Christ and his Gospel, bad example given by others, enslavement to one's passions, assertion of a mistaken notion of autonomy of conscience, rejection of the Church's authority and her teaching, lack of conversion and of charity:  these can be at the source of errors of judgment in moral conduct. 1793 If - on the contrary - the ignorance is invincible, or the moral subject is not responsible for his erroneous judgment, the evil committed by the person cannot be imputed to him. It remains no less an evil, a privation, a disorder. One must therefore work to correct the errors of moral conscience. 1794 A good and pure conscience is enlightened by true faith, for charity proceeds at the same time “from a pure heart and a good conscience and sincere faith.” [60] Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-090209-wednesday-of-22nd-week-in-ordinary-time-catechism-1776-1782 http://ourcatechism.com/BroPorter/2009/09/oc-090209-wednesday-of-22nd-week-in-ordinary-time-catechism-1776-1782#comments Tue, 01 Sep 2009 09:58:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1789 http://ourcatechism.com/BroPorter/2009/09/oc-090209-wednesday-of-22nd-week-in-ordinary-time-catechism-1776-1782/feed 0 Catechism 1776-1782 Article 6 - MORAL CONSCIENCE - 1776 “Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, Catechism 1776-1782 Article 6 MORAL CONSCIENCE 1776 “Deep within his conscience man discovers a law which he has not laid upon himself but which he must obey. Its voice, ever calling him to love and to do what is good and to avoid evil, sounds in his heart at the right moment.... For man has in his heart a law inscribed by God.... His conscience is man's most secret core and his sanctuary. There he is alone with God whose voice echoes in his depths.” [47] 47 GS 16. I. The Judgment of Conscience 1777 Moral conscience, [48] present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. [49] It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking. 1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives. Conscience is the aboriginal Vicar of Christ. [50] 1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. [51] 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment. 1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: We shall . . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. [52] 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions. “He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters.” [53] 48 Cf. Rom 2:14-16. 49 Cf. Rom 1:32. 50 John Henry Cardinal Newman, “Letter to the Duke of Norfolk,” V, in    Certain Difficulties felt by Anglicans in Catholic Teaching II (London:    Longmans Green, 1885), 248. 51 St. Augustine, In ep Jo. 8, 9: PL 35, 2041. 52 1 Jn 3:19-20. Brother Porter no http://ourcatechism.com/BroPorter/2009/09/oc-090109-ordinary-day-in-22nd-week-catechism-1762-1775 http://ourcatechism.com/BroPorter/2009/09/oc-090109-ordinary-day-in-22nd-week-catechism-1762-1775#comments Tue, 01 Sep 2009 09:10:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1783 http://ourcatechism.com/BroPorter/2009/09/oc-090109-ordinary-day-in-22nd-week-catechism-1762-1775/feed 0 Catechism 1762-1775 - Papal Intentions for October: * Sunday Eucharist. That Sundays may be lived as the day on which Christians gather to celebrate the Risen Lord in the table of the Eucharist. * Spirit of Mission. That all the people of God, Catechism 1762-1775 Papal Intentions for October: * Sunday Eucharist. That Sundays may be lived as the day on which Christians gather to celebrate the Risen Lord in the table of the Eucharist. * Spirit of Mission. That all the people of God, whom ... Brother Porter no http://ourcatechism.com/BroPorter/2009/08/oc-082109-st-pius-x-catechism-1659-1666 http://ourcatechism.com/BroPorter/2009/08/oc-082109-st-pius-x-catechism-1659-1666#comments Mon, 31 Aug 2009 22:51:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1776 http://ourcatechism.com/BroPorter/2009/08/oc-082109-st-pius-x-catechism-1659-1666/feed 0 Catechism 1659-1666 - 1659 St. Paul said: “Husbands, love your wives, as Christ loved the Church.... This is a great mystery, and I mean in reference to Christ and the Church” ( Eph 5:25, 32). - 1660 The marriage covenant, Catechism 1659-1666 1659 St. Paul said: “Husbands, love your wives, as Christ loved the Church.... This is a great mystery, and I mean in reference to Christ and the Church” ( Eph 5:25, 32). 1660 The marriage covenant, by which a man and a woman form with each other an intimate communion of life and love, has been founded and endowed with its own special laws by the Creator. By its very nature it is ordered to the good of the couple, as well as to the generation and education of children. Christ the Lord raised marriage between the baptized to the dignity of a sacrament (cf CIC, can. 1055 # 1; cf. GS 48 # 1). 1661 The sacrament of Matrimony signifies the union of Christ and the Church. It gives spouses the grace to love each other with the love with which Christ has loved his Church; the grace of the sacrament thus perfects the human love of the spouses, strengthens their indissoluble unity, and sanctifies them on the way to eternal life (cf Council of Trent: DS 1799). 1662 Marriage is based on the consent of the contracting parties, that is, on their will to give themselves, each to the other, mutually and definitively, in order to live a covenant of faithful and fruitful love. 1663 Since marriage establishes the couple in a public state of life in the Church, it is fitting that its celebration be public, in the framework of a liturgical celebration, before the priest (or a witness authorized by the Church), the witnesses, and the assembly of the faithful. 1664 Unity, indissolubility, and openness to fertility are essential to marriage. Polygamy is incompatible with the unity of marriage; divorce separates what God has joined together; the refusal of fertility turns married life away from its “supreme gift,” the child (GS 50 # 1). 1665 The remarriage of persons divorced from a living, lawful spouse contravenes the plan and law of God as taught by Christ. They are not separated from the Church, but they cannot receive Eucharistic communion. They will lead Christian lives especially by educating their children in the faith. 1666 The Christian home is the place where children receive the first proclamation of the faith. For this reason the family home is rightly called “the domestic church,” a community of grace and prayer, a school of human virtues and of Christian charity. In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Brother Porter no http://ourcatechism.com/BroPorter/2009/08/1769 http://ourcatechism.com/BroPorter/2009/08/1769#comments Sat, 29 Aug 2009 12:06:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1769 http://ourcatechism.com/BroPorter/2009/08/1769/feed 0 Catechism 1749-1761 Article 4 - THE MORALITY OF HUMAN ACTS - 1749 Freedom makes man a moral subject. When he acts deliberately, man is, so to speak, the father of his acts. Human acts, that is, acts that are freely chosen in consequence of a judgment o... Catechism 1749-1761 Article 4 THE MORALITY OF HUMAN ACTS 1749 Freedom makes man a moral subject. When he acts deliberately, man is, so to speak, the father of his acts. Human acts, that is, acts that are freely chosen in consequence of a judgmen... Brother Porter no http://ourcatechism.com/BroPorter/2009/08/oc-083009-22nd-sunday-in-ordinary-time-catechism-1739-1748 http://ourcatechism.com/BroPorter/2009/08/oc-083009-22nd-sunday-in-ordinary-time-catechism-1739-1748#comments Sat, 29 Aug 2009 11:37:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1763 http://ourcatechism.com/BroPorter/2009/08/oc-083009-22nd-sunday-in-ordinary-time-catechism-1739-1748/feed 0 Catechism 1739-1748 II. Human Freedom in the Economy of Salvation - 1739 Freedom and sin. Man's freedom is limited and fallible. In fact, man failed. He freely sinned. By refusing God's plan of love, he deceived himself and became a slave to sin. Catechism 1739-1748 II. Human Freedom in the Economy of Salvation 1739 Freedom and sin. Man's freedom is limited and fallible. In fact, man failed. He freely sinned. By refusing God's plan of love, he deceived himself and became a slave to sin. This first alienation engendered a multitude of others. From its outset, human history attests the wretchedness and oppression born of the human heart in consequence of the abuse of freedom. 1740 Threats to freedom. the exercise of freedom does not imply a right to say or do everything. It is false to maintain that man, “the subject of this freedom,” is “an individual who is fully self-sufficient and whose finality is the satisfaction of  his own interests in the enjoyment of earthly goods.” [33] Moreover, the economic, social, political, and cultural conditions that are needed for a just exercise of freedom are too often disregarded or violated. Such situations of blindness and injustice injure the moral life and involve the strong as well as the weak in the temptation to sin against charity. By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth. 1741 Liberation and salvation. By his glorious Cross Christ has won salvation for all men. He redeemed them from the sin that held them in bondage. “For freedom Christ has set us free.” [34] In him we have communion with the “truth that makes us free.” [35] The Holy Spirit has been given to us and, as the Apostle teaches, “Where the Spirit of the Lord is, there is freedom.” [36] Already we glory in the “liberty of the children of God.” [37] 1742 Freedom and grace. the grace of Christ is not in the slightest way a rival of our freedom when this freedom accords with the sense of the true and the good that God has put in the human heart. On the contrary, as Christian experience attests especially in prayer, the more docile we are to the promptings of grace, the more we grow in inner freedom and confidence during trials, such as those we face in the pressures and constraints of the outer world. By the working of grace the Holy Spirit educates us in spiritual freedom in order to make us free collaborators in his work in the Church and in the world: Almighty and merciful God,in your goodness take away from us all that is harmful, so that, made ready both in mind and body,we may freely accomplish your will. [38] 33 CDF, instruction, Libertatis conscientia 13. 34 Gal 5: 1. 35 Cf. In 8:32. 36 2 Cor 17. 37 Rom 8:21. 38 Roman Missal, 32nd Sunday, Opening Prayer: Omnipotens et misericors    Deus, universa nobis adversantia propitiatus exclude, ut, mente et corpore    pariter expediti, quae tua sunt liberis mentibus exsequamur. IN BRIEF 1743 “God willed that man should be left in the hand of his own counsel (cf Sir 15:14), so that he might of his own accord seek his creator and freely attain his full and blessed perfection by cleaving to him” (GS 17 # 1). 1744 Freedom is the power to act or not to act, and so to perform deliberate acts of one's own. Freedom attains perfection in its acts when directed toward God, the sovereign Good. 1745 Freedom characterizes properly human acts. It makes the human being responsible for acts of which he is the voluntary agent. His deliberate acts properly belong to him. 1746 The imputability or responsibility for an action can be diminished or nullified by ignorance, duress, fear, and other psychological or social factors. 1747 The right to the exercise of freedom, especially in religious and moral matters, is an inalienable requirement of the dignity of man. But the exercise of freedom does not entail the putative right to say or do anything. 1748 “For freedom Christ has set us free” ( Gal 5:1). In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Brother Porter no http://ourcatechism.com/BroPorter/2009/08/oc-082809-st-augustine-catechism-1720-1729 http://ourcatechism.com/BroPorter/2009/08/oc-082809-st-augustine-catechism-1720-1729#comments Thu, 27 Aug 2009 17:15:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1755 http://ourcatechism.com/BroPorter/2009/08/oc-082809-st-augustine-catechism-1720-1729/feed 0 Catechism 1720-1729 III. Christian Beatitude - 1720 The New Testament uses several expressions to characterize the beatitude to which God calls man: - the coming of the Kingdom of God; [16] - the vision of God: “Blessed are the pure in heart, Catechism 1720-1729 III. Christian Beatitude 1720 The New Testament uses several expressions to characterize the beatitude to which God calls man: - the coming of the Kingdom of God; [16] - the vision of God: “Blessed are the pure in heart, for the... Brother Porter no http://ourcatechism.com/BroPorter/2009/08/oc-082709-st-monica-catechism-1716-1719 http://ourcatechism.com/BroPorter/2009/08/oc-082709-st-monica-catechism-1716-1719#comments Thu, 27 Aug 2009 17:15:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1751 http://ourcatechism.com/BroPorter/2009/08/oc-082709-st-monica-catechism-1716-1719/feed 0 Catechism 1716-1719 Article 2 - OUR VOCATION TO BEATITUDE - I. The Beatitudes - 1716 The Beatitudes are at the heart of Jesus' preaching. They take up the promises made to the chosen people since Abraham. the Beatitudes fulfill the promises by ordering... Catechism 1716-1719 Article 2 OUR VOCATION TO BEATITUDE I. The Beatitudes 1716 The Beatitudes are at the heart of Jesus' preaching. They take up the promises made to the chosen people since Abraham. the Beatitudes fulfill the promises by ordering them no longer merely to the possession of a territory, but to the Kingdom of heaven: Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven. [12] 1717 The Beatitudes depict the countenance of Jesus Christ and portray his charity. They express the vocation of the faithful associated with the glory of his Passion and Resurrection; they shed light on the actions and attitudes characteristic of the Christian life; they are the paradoxical promises that sustain hope in the midst of tribulations; they proclaim the blessings and rewards already secured, however dimly, for Christ's disciples; they have begun in the lives of the Virgin Mary and all the saints.  12 Mt 5:3-12. II. The Desire for Happiness 1718 The Beatitudes respond to the natural desire for happiness. This desire is of divine origin: God has placed it in the human heart in order to draw man to the One who alone can fulfill it: We all want to live happily; in the whole human race there is no one who does not assent to this proposition, even before it is fully articulated. [13] How is it, then, that I seek you, Lord? Since in seeking you, my God, I seek a happy life, let me seek you so that my soul may live, for my body draws life from my soul and my soul draws life from you. [14] God alone satisfies. [15] 1719 The Beatitudes reveal the goal of human existence, the ultimate end of human acts: God calls us to his own beatitude. This vocation is addressed to each individual personally, but also to the Church as a whole, the new people made up of those who have accepted the promise and live from it in faith. 13 St. Augustine, De moribus eccl. 1, 3, 4: PL 32,1312. 14 St. Augustine, Conf. 10, 20: PL 32, 791. 15 St. Thomas Aquinas, Expos. in symb. apost. I. In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Brother Porter no http://ourcatechism.com/BroPorter/2009/08/oc-082909-martyrdom-of-john-the-baptist-catechism-1730-1738 http://ourcatechism.com/BroPorter/2009/08/oc-082909-martyrdom-of-john-the-baptist-catechism-1730-1738#comments Thu, 27 Aug 2009 17:15:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1758 http://ourcatechism.com/BroPorter/2009/08/oc-082909-martyrdom-of-john-the-baptist-catechism-1730-1738/feed 0 Catechism 1730-1738 - Article 3 - MAN'S FREEDOM - 1730 God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions. “God willed that man should be 'left in the hand of his own counsel, Catechism 1730-1738 Article 3 MAN'S FREEDOM 1730 God created man a rational being, conferring on him the dignity of a person who can initiate and control his own actions. “God willed that man should be 'left in the hand of his own counsel,' so that he might of his own accord seek his Creator and freely attain his full and blessed perfection by cleaving to him.” [26 (http://www.catholicplanet.com/catechism.htm#$1YP)] Man is rational and therefore like God; he is created with free will and is master over his acts. [27 (http://www.catholicplanet.com/catechism.htm#$1YQ)] 26 (http://www.catholicplanet.com/catechism.htm#-1YP) GS 17; Sir 15:14. 27 (http://www.catholicplanet.com/catechism.htm#-1YQ) St. Irenaeus, Adv. haeres. 4, 4, 3: PG 7/1, 983. I. Freedom and Responsibility 1731 Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude. 1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to “the slavery of sin.” [28 (http://www.catholicplanet.com/catechism.htm#$1YR)] 1734 Freedom makes man responsible for his acts to the extent that they are voluntary. Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: “What is this that you have done?” [29 (http://www.catholicplanet.com/catechism.htm#$1YS)] He asked Cain the same question. [30 (http://www.catholicplanet.com/catechism.htm#$1YT)] The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. [31 (http://www.catholicplanet.com/catechism.htm#$1YU)] An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws. 1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being. All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. [32 (http://www.catholicplanet.com/catechism.htm#$1YV)] 28 (http://www.catholicplanet.com/catechism.htm#-1YR) Cf. Rom 6:17. 29 (http://www.catholicplanet.com/catechism.htm#-1YS) Gen 3:13. 30 Brother Porter no http://ourcatechism.com/BroPorter/2009/08/oc-082009-status-update http://ourcatechism.com/BroPorter/2009/08/oc-082009-status-update#comments Thu, 20 Aug 2009 08:26:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1748 http://ourcatechism.com/BroPorter/2009/08/oc-082009-status-update/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-081209-19th-thursday-in-ordinary-time-catechism-1581-1589 http://ourcatechism.com/BroPorter/2009/08/oc-081209-19th-thursday-in-ordinary-time-catechism-1581-1589#comments Thu, 13 Aug 2009 10:43:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1739 http://ourcatechism.com/BroPorter/2009/08/oc-081209-19th-thursday-in-ordinary-time-catechism-1581-1589/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-081109-st-clare-founded-poor-clares http://ourcatechism.com/BroPorter/2009/08/oc-081109-st-clare-founded-poor-clares#comments Mon, 10 Aug 2009 10:16:21 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1734 http://ourcatechism.com/BroPorter/2009/08/oc-081109-st-clare-founded-poor-clares/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-081009-st-lawrence-catechism-1562-1571 http://ourcatechism.com/BroPorter/2009/08/oc-081009-st-lawrence-catechism-1562-1571#comments Mon, 10 Aug 2009 10:07:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1732 http://ourcatechism.com/BroPorter/2009/08/oc-081009-st-lawrence-catechism-1562-1571/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080909-19th-sunday-in-ordinary-time-catechism-1554-1561 http://ourcatechism.com/BroPorter/2009/08/oc-080909-19th-sunday-in-ordinary-time-catechism-1554-1561#comments Mon, 10 Aug 2009 10:03:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1730 http://ourcatechism.com/BroPorter/2009/08/oc-080909-19th-sunday-in-ordinary-time-catechism-1554-1561/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080809-st-dominic-founder-of-dominicans-catechism-1548-1553 http://ourcatechism.com/BroPorter/2009/08/oc-080809-st-dominic-founder-of-dominicans-catechism-1548-1553#comments Sun, 09 Aug 2009 00:05:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1727 http://ourcatechism.com/BroPorter/2009/08/oc-080809-st-dominic-founder-of-dominicans-catechism-1548-1553/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080709-18th-friday-of-ordinary-time-catechism-1539-1547 http://ourcatechism.com/BroPorter/2009/08/oc-080709-18th-friday-of-ordinary-time-catechism-1539-1547#comments Sun, 09 Aug 2009 00:02:47 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1725 http://ourcatechism.com/BroPorter/2009/08/oc-080709-18th-friday-of-ordinary-time-catechism-1539-1547/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080609-transfiguration-of-our-lord-catechism-1533-1538 http://ourcatechism.com/BroPorter/2009/08/oc-080609-transfiguration-of-our-lord-catechism-1533-1538#comments Sat, 08 Aug 2009 23:57:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1723 http://ourcatechism.com/BroPorter/2009/08/oc-080609-transfiguration-of-our-lord-catechism-1533-1538/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080509-18th-wednesday-of-ordinary-time-catechism-1526-1532 http://ourcatechism.com/BroPorter/2009/08/oc-080509-18th-wednesday-of-ordinary-time-catechism-1526-1532#comments Sat, 08 Aug 2009 23:55:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1721 http://ourcatechism.com/BroPorter/2009/08/oc-080509-18th-wednesday-of-ordinary-time-catechism-1526-1532/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080409-st-john-mary-vianney-patron-of-parish-priests-catechism-1520-1525 http://ourcatechism.com/BroPorter/2009/08/oc-080409-st-john-mary-vianney-patron-of-parish-priests-catechism-1520-1525#comments Sat, 08 Aug 2009 23:51:32 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1719 http://ourcatechism.com/BroPorter/2009/08/oc-080409-st-john-mary-vianney-patron-of-parish-priests-catechism-1520-1525/feed 0 http://ourcatechism.com/BroPorter/2009/08/oc-080309-18th-monday-in-ordinary-time-catechism-1514-1519 http://ourcatechism.com/BroPorter/2009/08/oc-080309-18th-monday-in-ordinary-time-catechism-1514-1519#comments Sat, 08 Aug 2009 12:41:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1717 http://ourcatechism.com/BroPorter/2009/08/oc-080309-18th-monday-in-ordinary-time-catechism-1514-1519/feed 0 http://ourcatechism.com/BroPorter/2009/08/announcement-still-here http://ourcatechism.com/BroPorter/2009/08/announcement-still-here#comments Sat, 08 Aug 2009 00:49:57 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1715 http://ourcatechism.com/BroPorter/2009/08/announcement-still-here/feed 0 http://ourcatechism.com/BroPorter/2009/08/announcement-blog-outage http://ourcatechism.com/BroPorter/2009/08/announcement-blog-outage#comments Tue, 04 Aug 2009 21:22:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1713 http://ourcatechism.com/BroPorter/2009/08/announcement-blog-outage/feed 0 http://ourcatechism.com/BroPorter/2009/07/oc-080109-st-alphonsus-liguori-catechism-1499-1505 http://ourcatechism.com/BroPorter/2009/07/oc-080109-st-alphonsus-liguori-catechism-1499-1505#comments Tue, 28 Jul 2009 17:55:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1710 http://ourcatechism.com/BroPorter/2009/07/oc-080109-st-alphonsus-liguori-catechism-1499-1505/feed 0 Catechism 1499-1505 Article 5 THE ANOINTING OF THE SICK I. Its Foundations in the Economy of Salvation Illness in human life The sick person before God - Catechism 1499-1505 Article 5 THE ANOINTING OF THE SICK I. Its Foundations in the Economy of Salvation Illness in human life The sick person before God Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-073109-ignatius-of-loyola-catechism-1485-1498 http://ourcatechism.com/BroPorter/2009/07/oc-073109-ignatius-of-loyola-catechism-1485-1498#comments Tue, 28 Jul 2009 17:37:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1707 http://ourcatechism.com/BroPorter/2009/07/oc-073109-ignatius-of-loyola-catechism-1485-1498/feed 0 Catechism 1485-1498 IN BRIEF - Catechism 1485-1498 IN BRIEF Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-073009-17th-thursday-in-ordinary-time-catechism-1480-1484 http://ourcatechism.com/BroPorter/2009/07/oc-073009-17th-thursday-in-ordinary-time-catechism-1480-1484#comments Tue, 28 Jul 2009 17:26:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1704 http://ourcatechism.com/BroPorter/2009/07/oc-073009-17th-thursday-in-ordinary-time-catechism-1480-1484/feed 0 Catechism 1480-1484 XI. The Celebration of the Sacrament of Penance - Catechism 1480-1484 XI. The Celebration of the Sacrament of Penance Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072909-martha-catechism-1471-1479 http://ourcatechism.com/BroPorter/2009/07/oc-072909-martha-catechism-1471-1479#comments Tue, 28 Jul 2009 16:50:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1700 http://ourcatechism.com/BroPorter/2009/07/oc-072909-martha-catechism-1471-1479/feed 0 Catechism 1471-1479 X. Indulgences What is an indulgence? The punishments of sin In the Communion of Saints - Catechism 1471-1479 X. Indulgences What is an indulgence? The punishments of sin In the Communion of Saints Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072809-17th-week-ordinary-tuesday-catechism-1461-1470 http://ourcatechism.com/BroPorter/2009/07/oc-072809-17th-week-ordinary-tuesday-catechism-1461-1470#comments Tue, 28 Jul 2009 07:24:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1697 http://ourcatechism.com/BroPorter/2009/07/oc-072809-17th-week-ordinary-tuesday-catechism-1461-1470/feed 0 Catechism 1461-1470 VIII. The Minister of This Sacrament IX. The Effects of This Sacrament - Catechism 1461-1470 VIII. The Minister of This Sacrament IX. The Effects of This Sacrament Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072709-ordinary-weekday-catechism-1450-1460 http://ourcatechism.com/BroPorter/2009/07/oc-072709-ordinary-weekday-catechism-1450-1460#comments Mon, 27 Jul 2009 07:51:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1693 http://ourcatechism.com/BroPorter/2009/07/oc-072709-ordinary-weekday-catechism-1450-1460/feed 0 Catechism 1450-1460 VII. The Acts of the Penitent Contrition The confession of sins Satisfaction - Catechism 1450-1460 VII. The Acts of the Penitent Contrition The confession of sins Satisfaction Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072609-17th-sunday-in-ordinary-time-catechism-1443-1449 http://ourcatechism.com/BroPorter/2009/07/oc-072609-17th-sunday-in-ordinary-time-catechism-1443-1449#comments Mon, 27 Jul 2009 00:36:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1690 http://ourcatechism.com/BroPorter/2009/07/oc-072609-17th-sunday-in-ordinary-time-catechism-1443-1449/feed 0   - Catechism 1443-1449 Reconciliation with the Church -   Catechism 1443-1449 Reconciliation with the Church Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072509-james-the-apostle-catechism-1434-1442 http://ourcatechism.com/BroPorter/2009/07/oc-072509-james-the-apostle-catechism-1434-1442#comments Tue, 21 Jul 2009 05:10:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1687 http://ourcatechism.com/BroPorter/2009/07/oc-072509-james-the-apostle-catechism-1434-1442/feed 0   - Catechism 1434-1442 V. The Many Forms of Penance in Christian Life VI. The Sacrament of Penance and Reconciliation -   Catechism 1434-1442 V. The Many Forms of Penance in Christian Life VI. The Sacrament of Penance and Reconciliation Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072409-ordinary-weekday-catechism-1427-1433 http://ourcatechism.com/BroPorter/2009/07/oc-072409-ordinary-weekday-catechism-1427-1433#comments Tue, 21 Jul 2009 05:10:29 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1684 http://ourcatechism.com/BroPorter/2009/07/oc-072409-ordinary-weekday-catechism-1427-1433/feed 0   - Catechism 1427-1433 III. The Conversion of the Baptized IV. Interior Penance -   Catechism 1427-1433 III. The Conversion of the Baptized IV. Interior Penance Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072309-ordinary-weekday-catechism-1420-1426 http://ourcatechism.com/BroPorter/2009/07/oc-072309-ordinary-weekday-catechism-1420-1426#comments Tue, 21 Jul 2009 05:08:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1681 http://ourcatechism.com/BroPorter/2009/07/oc-072309-ordinary-weekday-catechism-1420-1426/feed 0   - Catechism 1420-1426 CHAPTER TWO THE SACRAMENTS OF HEALING Article 4 THE SACRAMENT OF PENANCE AND RECONCILIATION I. What is This Sacrament Called? II. Why a Sacrament of Reconciliation after Baptism? -   Catechism 1420-1426 CHAPTER TWO THE SACRAMENTS OF HEALING Article 4 THE SACRAMENT OF PENANCE AND RECONCILIATION I. What is This Sacrament Called? II. Why a Sacrament of Reconciliation after Baptism? Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072209-mary-magdalene-catechism-1406-1419 http://ourcatechism.com/BroPorter/2009/07/oc-072209-mary-magdalene-catechism-1406-1419#comments Tue, 21 Jul 2009 05:05:47 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1678 http://ourcatechism.com/BroPorter/2009/07/oc-072209-mary-magdalene-catechism-1406-1419/feed 0   - Catechism 1406-1419 IN BRIEF -   Catechism 1406-1419 IN BRIEF Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072109-ordinary-weekday-catechism-1402-1405 http://ourcatechism.com/BroPorter/2009/07/oc-072109-ordinary-weekday-catechism-1402-1405#comments Mon, 20 Jul 2009 15:17:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1675 http://ourcatechism.com/BroPorter/2009/07/oc-072109-ordinary-weekday-catechism-1402-1405/feed 0   - Catechism 1402-1405 VII. The Eucharist - “Pledge of the Glory To Come” -   Catechism 1402-1405 VII. The Eucharist - “Pledge of the Glory To Come” Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-072009-ordinary-weekday-catechism-1391-1401 http://ourcatechism.com/BroPorter/2009/07/oc-072009-ordinary-weekday-catechism-1391-1401#comments Mon, 20 Jul 2009 11:18:33 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1672 http://ourcatechism.com/BroPorter/2009/07/oc-072009-ordinary-weekday-catechism-1391-1401/feed 0   - Catechism 1391-1401 The fruits of Holy Communion - Today on the liturgical calendar: St. Apollinaris (western Latin Traditions) Elias the Prophet (Eastern/Orthodox liturgical rites) -   Catechism 1391-1401 The fruits of Holy Communion Today on the liturgical calendar: St. Apollinaris (western Latin Traditions) Elias the Prophet (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071909-16th-sunday-in-ordinary-time-catechism-1382-1390 http://ourcatechism.com/BroPorter/2009/07/oc-071909-16th-sunday-in-ordinary-time-catechism-1382-1390#comments Sun, 19 Jul 2009 10:22:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1668 http://ourcatechism.com/BroPorter/2009/07/oc-071909-16th-sunday-in-ordinary-time-catechism-1382-1390/feed 0   - Catechism 1382-1390 VI. The Paschal Banquet -   - Today on the liturgical calendar: Servant of God Francis Garces and Companions (western Latin Traditions) Sunday of the Holy Fathers (Eastern/Orthodox liturgical rites) -   Catechism 1382-1390 VI. The Paschal Banquet   Today on the liturgical calendar: Servant of God Francis Garces and Companions (western Latin Traditions) Sunday of the Holy Fathers (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071809-ordinary-weekday-bvm-catechism-1373-1381 http://ourcatechism.com/BroPorter/2009/07/oc-071809-ordinary-weekday-bvm-catechism-1373-1381#comments Fri, 17 Jul 2009 22:44:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1665 http://ourcatechism.com/BroPorter/2009/07/oc-071809-ordinary-weekday-bvm-catechism-1373-1381/feed 0   - Catechism 1373-1381 The presence of Christ by the power of his word and the Holy Spirit -   - Today on the liturgical calendar: St. Camillus de Lellis (western Latin Traditions) Emilianos of Bulgaria (Eastern/Orthodox liturgical rites) -   Catechism 1373-1381 The presence of Christ by the power of his word and the Holy Spirit   Today on the liturgical calendar: St. Camillus de Lellis (western Latin Traditions) Emilianos of Bulgaria (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071709-ordinary-weekday-catechism-1362-1372 http://ourcatechism.com/BroPorter/2009/07/oc-071709-ordinary-weekday-catechism-1362-1372#comments Fri, 17 Jul 2009 22:22:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1662 http://ourcatechism.com/BroPorter/2009/07/oc-071709-ordinary-weekday-catechism-1362-1372/feed 0   - Catechism 1362-1372 The sacrificial memorial of Christ and of his Body, the Church Today on the liturgical calendar: St. Francis Solano (western Latin Traditions) Marina the Great Martyr of Antioch (Eastern/Orthodox liturgical rites) -   Catechism 1362-1372 The sacrificial memorial of Christ and of his Body, the Church Today on the liturgical calendar: St. Francis Solano (western Latin Traditions) Marina the Great Martyr of Antioch (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071609-ordinary-weekday-catechism-1356-1361 http://ourcatechism.com/BroPorter/2009/07/oc-071609-ordinary-weekday-catechism-1356-1361#comments Fri, 17 Jul 2009 22:04:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1659 http://ourcatechism.com/BroPorter/2009/07/oc-071609-ordinary-weekday-catechism-1356-1361/feed 0   - Catechism 1356-1361 V. The Sacramental Sacrifice Thanksgiving, Memorial, Presence Thanksgiving and praise to the Father -   - Today on the liturgical calendar: Our Lady of Mount Carmel (western Latin Traditions) Athenogenes the Holy Martyr of Herac...   Catechism 1356-1361 V. The Sacramental Sacrifice Thanksgiving, Memorial, Presence Thanksgiving and praise to the Father   Today on the liturgical calendar: Our Lady of Mount Carmel (western Latin Traditions) Athenogenes the Holy Martyr of Heracleopolis (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071509-st-bonaventure-catechism-1348-1355 http://ourcatechism.com/BroPorter/2009/07/oc-071509-st-bonaventure-catechism-1348-1355#comments Fri, 17 Jul 2009 20:51:01 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1656 http://ourcatechism.com/BroPorter/2009/07/oc-071509-st-bonaventure-catechism-1348-1355/feed 0   - Catechism 1348-1355 The movement of the celebration -   - Today on the liturgical calendar: St. Bonaventure (Western Latin Traditions) Julitta & Kyrikos the Martyrs (Eastern/Orthodox liturgical rites) -   Catechism 1348-1355 The movement of the celebration   Today on the liturgical calendar: St. Bonaventure (Western Latin Traditions) Julitta & Kyrikos the Martyrs (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071409-blessed-kateri-tekakwitha-catechism-1341-1347 http://ourcatechism.com/BroPorter/2009/07/oc-071409-blessed-kateri-tekakwitha-catechism-1341-1347#comments Wed, 08 Jul 2009 09:10:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1653 http://ourcatechism.com/BroPorter/2009/07/oc-071409-blessed-kateri-tekakwitha-catechism-1341-1347/feed 0 Catechism 1341-1347 “Do this in memory of me” IV. The Liturgical Celebration of the Eucharist The Mass of all ages - Today on the liturgical calendar we remember: Blessed Kateri Tekakwitha (western Latin Traditions) Aquila the Apostle among the 70 (Eas... Catechism 1341-1347 “Do this in memory of me” IV. The Liturgical Celebration of the Eucharist The Mass of all ages Today on the liturgical calendar we remember: Blessed Kateri Tekakwitha (western Latin Traditions) Aquila the Apostle among the 70 (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071309-ordinary-weekday-catechism-1330-1340 http://ourcatechism.com/BroPorter/2009/07/oc-071309-ordinary-weekday-catechism-1330-1340#comments Wed, 08 Jul 2009 09:10:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1650 http://ourcatechism.com/BroPorter/2009/07/oc-071309-ordinary-weekday-catechism-1330-1340/feed 0 Catechism 1333-1340 III. The Eucharist in the Economy of Salvation The signs of bread and wine The institution of the Eucharist - Today on the liturgical calendar we remember: St. Henry (western Latin Traditions) Synaxis of Archangel Gabriel (Eastern/O... Catechism 1333-1340 III. The Eucharist in the Economy of Salvation The signs of bread and wine The institution of the Eucharist Today on the liturgical calendar we remember: St. Henry (western Latin Traditions) Synaxis of Archangel Gabriel (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071209-15th-sunday-in-ordinary-time-catechism-1322-1332 http://ourcatechism.com/BroPorter/2009/07/oc-071209-15th-sunday-in-ordinary-time-catechism-1322-1332#comments Wed, 08 Jul 2009 09:06:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1646 http://ourcatechism.com/BroPorter/2009/07/oc-071209-15th-sunday-in-ordinary-time-catechism-1322-1332/feed 0 Catechism 1322-1332 Article 3 THE SACRAMENT OF THE EUCHARIST I. The Eucharist - Source and Summit of Ecclesial Life II. What is This Sacrament Called? - Today on the liturgical calendar we remember: 15th Sunday in Ordinary Time (western Latin Tradition... Catechism 1322-1332 Article 3 THE SACRAMENT OF THE EUCHARIST I. The Eucharist - Source and Summit of Ecclesial Life II. What is This Sacrament Called? Today on the liturgical calendar we remember: 15th Sunday in Ordinary Time (western Latin Traditions) 5th Sunday of Matthew (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071109-st-benedict-catechism-1312-1321 http://ourcatechism.com/BroPorter/2009/07/oc-071109-st-benedict-catechism-1312-1321#comments Wed, 08 Jul 2009 09:04:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1643 http://ourcatechism.com/BroPorter/2009/07/oc-071109-st-benedict-catechism-1312-1321/feed 0 Catechism 1312-1321 V. The Minister of Confirmation IN BRIEF Today on the liturgical calendar we remember: St. Benedict (western Latin Traditions) Euphemia the Great Martyr (Eastern/Orthodox liturgical rites) - Catechism 1312-1321 V. The Minister of Confirmation IN BRIEF Today on the liturgical calendar we remember: St. Benedict (western Latin Traditions) Euphemia the Great Martyr (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-071009-ordinary-weekday-catechism-1302-1311 http://ourcatechism.com/BroPorter/2009/07/oc-071009-ordinary-weekday-catechism-1302-1311#comments Wed, 08 Jul 2009 09:02:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1639 http://ourcatechism.com/BroPorter/2009/07/oc-071009-ordinary-weekday-catechism-1302-1311/feed 0 Catechism 1302-1311 III. The Effects of Confirmation IV. Who can Receive This Sacrament? - Today on the liturgical calendar we remember: St. Veronica Giuliani (western Latin Traditions) Pancratios, Bishop of Sicily (Eastern/Orthodox liturgical rites) - Catechism 1302-1311 III. The Effects of Confirmation IV. Who can Receive This Sacrament? Today on the liturgical calendar we remember: St. Veronica Giuliani (western Latin Traditions) Pancratios, Bishop of Sicily (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070909-ordinary-weekday-catechism-1293-1301 http://ourcatechism.com/BroPorter/2009/07/oc-070909-ordinary-weekday-catechism-1293-1301#comments Wed, 08 Jul 2009 09:00:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1636 http://ourcatechism.com/BroPorter/2009/07/oc-070909-ordinary-weekday-catechism-1293-1301/feed 0 Catechism 1293-1301 I. The Signs and the Rite of Confirmation The celebration of Confirmation - Today on the liturgical calendar we remember: St. Augustine Zhao Rong and Companions (western Latin Traditions) Pancratios, Catechism 1293-1301 I. The Signs and the Rite of Confirmation The celebration of Confirmation Today on the liturgical calendar we remember: St. Augustine Zhao Rong and Companions (western Latin Traditions) Pancratios, Bishop of Sicily (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070809-ordinary-weekday-catechism-1285-1292 http://ourcatechism.com/BroPorter/2009/07/oc-070809-ordinary-weekday-catechism-1285-1292#comments Wed, 08 Jul 2009 00:21:58 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1633 http://ourcatechism.com/BroPorter/2009/07/oc-070809-ordinary-weekday-catechism-1285-1292/feed 0 Catechism 1285-1292 Article 2 THE SACRAMENT OF CONFIRMATION I. Confirmation in the Economy of Salvation Two traditions: East and West - Today on the liturgical calendar we remember: St. Gregory Grassi and Companions (western Latin Traditions) Prokopios... Catechism 1285-1292 Article 2 THE SACRAMENT OF CONFIRMATION I. Confirmation in the Economy of Salvation Two traditions: East and West Today on the liturgical calendar we remember: St. Gregory Grassi and Companions (western Latin Traditions) Prokopios the Great Martyr & his mother Theodosia the Martyr (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070709-ordinary-weekday-catechism-1275-1284 http://ourcatechism.com/BroPorter/2009/07/oc-070709-ordinary-weekday-catechism-1275-1284#comments Wed, 08 Jul 2009 00:04:29 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1630 http://ourcatechism.com/BroPorter/2009/07/oc-070709-ordinary-weekday-catechism-1275-1284/feed 0 Catechism 1275-1284 IN BRIEF - Today on the liturgical calendar we remember: Blessed Emmanuel Ruiz and Companions (western Latin Traditions) Kyriaki the Great Martyr (Eastern/Orthodox liturgical rites) - Catechism 1275-1284 IN BRIEF Today on the liturgical calendar we remember: Blessed Emmanuel Ruiz and Companions (western Latin Traditions) Kyriaki the Great Martyr (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070609-ordinary-weekday-catechism-1267-1274 http://ourcatechism.com/BroPorter/2009/07/oc-070609-ordinary-weekday-catechism-1267-1274#comments Mon, 06 Jul 2009 18:01:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1627 http://ourcatechism.com/BroPorter/2009/07/oc-070609-ordinary-weekday-catechism-1267-1274/feed 0 Catechism 1267-1274 Incorporated into the Church, the Body of Christ The sacramental bond of the unity of Christians An indelible spiritual mark . . . Given once for all, Baptism cannot be repeated. - Today on the liturgical calendar we remember: St. Catechism 1267-1274 Incorporated into the Church, the Body of Christ The sacramental bond of the unity of Christians An indelible spiritual mark . . . Given once for all, Baptism cannot be repeated. Today on the liturgical calendar we remember: St. Maria Goretti (western Latin Traditions) Kyriaki the Great Martyr (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070509-14th-sunday-in-ordinary-time-catechism-1257-1266 http://ourcatechism.com/BroPorter/2009/07/oc-070509-14th-sunday-in-ordinary-time-catechism-1257-1266#comments Mon, 06 Jul 2009 17:47:04 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1624 http://ourcatechism.com/BroPorter/2009/07/oc-070509-14th-sunday-in-ordinary-time-catechism-1257-1266/feed 0 Catechism 1257-1266 VI. The Necessity of Baptism VII. The Grace of Baptism For the forgiveness of sins . . . “A new creature” Today on the liturgical calendar we remember: 14 Sunday in Ordinary Time (western Latin Traditions) 4th Sunday of Matthew (Eas... Catechism 1257-1266 VI. The Necessity of Baptism VII. The Grace of Baptism For the forgiveness of sins . . . “A new creature” Today on the liturgical calendar we remember: 14 Sunday in Ordinary Time (western Latin Traditions) 4th Sunday of Matthew (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070409-ordinary-weekday-bvm-catechism-1246-1256 http://ourcatechism.com/BroPorter/2009/07/oc-070409-ordinary-weekday-bvm-catechism-1246-1256#comments Sat, 04 Jul 2009 15:05:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1621 http://ourcatechism.com/BroPorter/2009/07/oc-070409-ordinary-weekday-bvm-catechism-1246-1256/feed 0 Catechism 1246-1256 IV. Who can Receive Baptism? The Baptism of adults The Baptism of infants Faith and Baptism V. Who can Baptize? Today on the liturgical calendar we remember: St. Elizabeth of Portugal (western Latin Traditions) Andrew of Crete Autho... Catechism 1246-1256 IV. Who can Receive Baptism? The Baptism of adults The Baptism of infants Faith and Baptism V. Who can Baptize? Today on the liturgical calendar we remember: St. Elizabeth of Portugal (western Latin Traditions) Andrew of Crete Author of the Great Canon (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070309-thomas-the-apostle-catechism-1234-1245 http://ourcatechism.com/BroPorter/2009/07/oc-070309-thomas-the-apostle-catechism-1234-1245#comments Sat, 04 Jul 2009 00:50:07 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1618 http://ourcatechism.com/BroPorter/2009/07/oc-070309-thomas-the-apostle-catechism-1234-1245/feed 0 Today we offer up our prayers for this months intentions of the Holy Father: * Christians in the Middle East. That Christians in the Middle East may live their faith in complete freedom and become instruments of reconciliation and peace. Today we offer up our prayers for this months intentions of the Holy Father: * Christians in the Middle East. That Christians in the Middle East may live their faith in complete freedom and become instruments of reconciliation and peace. * Humanity Reconciled. Through the witness of the faithful, may the Church be the seed and soil of a humanity reconciled to be God’s one true family on earth. Catechism 1234-1245 The mystagogy of the celebration Today on the liturgical calendar we remember: St. Thomas the Apostle (western Latin Traditions) Hyacinth the Martyr of Caesarea & Theodotos and Theodota the Martyrs (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070209-ordinary-weekday-catechism-1226-1233 http://ourcatechism.com/BroPorter/2009/07/oc-070209-ordinary-weekday-catechism-1226-1233#comments Thu, 02 Jul 2009 12:43:48 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1615 http://ourcatechism.com/BroPorter/2009/07/oc-070209-ordinary-weekday-catechism-1226-1233/feed 0 Catechism 1226-1233 Baptism in the Church III. How is the Sacrament of Baptism Celebrated? Christian Initiation - Today on the liturgical calendar we remember: St. Oliver Plunkett (western Latin Traditions) Deposition of the Precious Robe of the Theoto... Catechism 1226-1233 Baptism in the Church III. How is the Sacrament of Baptism Celebrated? Christian Initiation Today on the liturgical calendar we remember: St. Oliver Plunkett (western Latin Traditions) Deposition of the Precious Robe of the Theotokos in Vlachernae (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/07/oc-070109-ordinary-weekday-catechism-1217-1225 http://ourcatechism.com/BroPorter/2009/07/oc-070109-ordinary-weekday-catechism-1217-1225#comments Wed, 01 Jul 2009 20:14:40 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1612 http://ourcatechism.com/BroPorter/2009/07/oc-070109-ordinary-weekday-catechism-1217-1225/feed 0 Catechism 1217-1225 II. Baptism in the Economy of Salvation Prefigurations of Baptism in the Old Covenant - Today on the liturgical calendar we remember: Blessed Junipero Serra (western Latin Traditions) Cosmas & Damian the Holy Unmercenaries (Eastern/... Catechism 1217-1225 II. Baptism in the Economy of Salvation Prefigurations of Baptism in the Old Covenant Today on the liturgical calendar we remember: Blessed Junipero Serra (western Latin Traditions) Cosmas & Damian the Holy Unmercenaries (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-063009-ordinary-weekday-catechism-1210-1216 http://ourcatechism.com/BroPorter/2009/06/oc-063009-ordinary-weekday-catechism-1210-1216#comments Mon, 29 Jun 2009 16:17:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1609 http://ourcatechism.com/BroPorter/2009/06/oc-063009-ordinary-weekday-catechism-1210-1216/feed 0 Catechism 1210-1216 SECTION TWO THE SEVEN SACRAMENTS OF THE CHURCH CHAPTER ONE THE SACRAMENTS OF CHRISTIAN INITIATION Article 1 THE SACRAMENT OF BAPTISM I. What is This Sacrament Called? - Today on the liturgical calendar we remember: First Martyrs of ... Catechism 1210-1216 SECTION TWO THE SEVEN SACRAMENTS OF THE CHURCH CHAPTER ONE THE SACRAMENTS OF CHRISTIAN INITIATION Article 1 THE SACRAMENT OF BAPTISM I. What is This Sacrament Called? Today on the liturgical calendar we remember: First Martyrs of the Church of Rome (western Latin Traditions) Synaxis of the Twelve Holy Apostles: Peter, Andrew, James & John the sons of Zebedee, Phillip, Bartholomew, Thomas, Matthew, James the son of Alphaeus, Jude the brother of James, Simon & Matthias (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062909-sts-peter-paul-catechism-1200-1209 http://ourcatechism.com/BroPorter/2009/06/oc-062909-sts-peter-paul-catechism-1200-1209#comments Mon, 29 Jun 2009 16:00:46 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1605 http://ourcatechism.com/BroPorter/2009/06/oc-062909-sts-peter-paul-catechism-1200-1209/feed 0 Catechism 1200-1209 Article 2 LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY Liturgical traditions and the catholicity of the Church Liturgy and culture IN BRIEF - Today on the liturgical calendar we remember: Peter and Paul, Catechism 1200-1209 Article 2 LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY Liturgical traditions and the catholicity of the Church Liturgy and culture IN BRIEF Today on the liturgical calendar we remember: Peter and Paul, Apostles (western Latin Traditions) Peter and Paul, the Holy Apostles (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062809-13th-sunday-in-ordinary-time-catechism-1187-1199 http://ourcatechism.com/BroPorter/2009/06/oc-062809-13th-sunday-in-ordinary-time-catechism-1187-1199#comments Sun, 28 Jun 2009 12:04:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1602 http://ourcatechism.com/BroPorter/2009/06/oc-062809-13th-sunday-in-ordinary-time-catechism-1187-1199/feed 0 Catechism 1187-1199 IN BRIEF - Today on the liturgical calendar we remember: St. Irenaeus (western Latin Traditions) 3rd Sunday of Matthew (Eastern/Orthodox liturgical rites) - Catechism 1187-1199 IN BRIEF Today on the liturgical calendar we remember: St. Irenaeus (western Latin Traditions) 3rd Sunday of Matthew (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062709-ordinary-saturday-bvm-catechism-1177-1186 http://ourcatechism.com/BroPorter/2009/06/oc-062709-ordinary-saturday-bvm-catechism-1177-1186#comments Fri, 26 Jun 2009 16:58:33 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1598 http://ourcatechism.com/BroPorter/2009/06/oc-062709-ordinary-saturday-bvm-catechism-1177-1186/feed 0 Catechism 1179-1186 IV. Where is the Liturgy Celebrated? - Today on the liturgical calendar: St. Cyril of Alexandria  (western Latin Traditions) Sampson the Innkeeper of Constantinople (Eastern/Orthodox liturgical rites) - Catechism 1179-1186 IV. Where is the Liturgy Celebrated? Today on the liturgical calendar: St. Cyril of Alexandria  (western Latin Traditions) Sampson the Innkeeper of Constantinople (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062609-ordinary-friday-catechism-1174-1178 http://ourcatechism.com/BroPorter/2009/06/oc-062609-ordinary-friday-catechism-1174-1178#comments Thu, 25 Jun 2009 16:23:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1595 http://ourcatechism.com/BroPorter/2009/06/oc-062609-ordinary-friday-catechism-1174-1178/feed 0 Catechism 1174-1178 The Liturgy of the Hours - Today on the liturgical calendar: Blessed Raymond Lull  (western Latin Traditions) David the Righteous of Thessalonika (Eastern/Orthodox liturgical rites) - OC 06/26/09 Ordinary Friday, Catechism 1174-1178 Catechism 1174-1178 The Liturgy of the Hours Today on the liturgical calendar: Blessed Raymond Lull  (western Latin Traditions) David the Righteous of Thessalonika (Eastern/Orthodox liturgical rites) OC 06/26/09 Ordinary Friday, Catechism 1174-1178 Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062509-ordinary-weekday-catechism-1168-1173 http://ourcatechism.com/BroPorter/2009/06/oc-062509-ordinary-weekday-catechism-1168-1173#comments Wed, 24 Jun 2009 16:05:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1592 http://ourcatechism.com/BroPorter/2009/06/oc-062509-ordinary-weekday-catechism-1168-1173/feed 0 Catechism 1168-1173 The liturgical year The sanctoral in the liturgical year - Today on the liturgical calendar: Blessed Jutta of Thuringia (western Latin Traditions) Leavetaking of the Nativity of the Foreunner John the Baptist (Eastern liturgical rit... Catechism 1168-1173 The liturgical year The sanctoral in the liturgical year Today on the liturgical calendar: Blessed Jutta of Thuringia (western Latin Traditions) Leavetaking of the Nativity of the Foreunner John the Baptist (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062409-nativity-of-john-the-baptist-catechism-1163-1167 http://ourcatechism.com/BroPorter/2009/06/oc-062409-nativity-of-john-the-baptist-catechism-1163-1167#comments Wed, 24 Jun 2009 15:52:06 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1588 http://ourcatechism.com/BroPorter/2009/06/oc-062409-nativity-of-john-the-baptist-catechism-1163-1167/feed 0 Catechism 1163-1167 - III. When is the Liturgy Celebrated? Liturgical seasons The Lord's day - Today on the liturgical calendar: Nativity of John the Baptist (western Latin Traditions) Nativity of the Forerunner John the Baptist (Eastern liturgical rit... Catechism 1163-1167 III. When is the Liturgy Celebrated? Liturgical seasons The Lord's day Today on the liturgical calendar: Nativity of John the Baptist (western Latin Traditions) Nativity of the Forerunner John the Baptist (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062309-ordinary-weekday-catechism-1159-1162 http://ourcatechism.com/BroPorter/2009/06/oc-062309-ordinary-weekday-catechism-1159-1162#comments Mon, 22 Jun 2009 16:48:18 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1584 http://ourcatechism.com/BroPorter/2009/06/oc-062309-ordinary-weekday-catechism-1159-1162/feed 0 Catechism 1159-1162 - Holy images - Today on the liturgical calendar: St. John Fisher (western Latin Traditions) Agrippina the Martyr of Rome (Eastern liturgical rites) - Catechism 1159-1162 Holy images Today on the liturgical calendar: St. John Fisher (western Latin Traditions) Agrippina the Martyr of Rome (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062209-ordinary-weekday-catechism-1153-1158 http://ourcatechism.com/BroPorter/2009/06/oc-062209-ordinary-weekday-catechism-1153-1158#comments Sun, 21 Jun 2009 09:17:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1581 http://ourcatechism.com/BroPorter/2009/06/oc-062209-ordinary-weekday-catechism-1153-1158/feed 0 Catechism 1153-1158 - Today on the liturgical calendar: St. Thomas More (western Latin Traditions) Eusebius, Bishop of Samosata (Eastern liturgical rites) - Catechism 1153-1158 Today on the liturgical calendar: St. Thomas More (western Latin Traditions) Eusebius, Bishop of Samosata (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062109-12th-sunday-in-ordinary-time-catechism-1145-1152 http://ourcatechism.com/BroPorter/2009/06/oc-062109-12th-sunday-in-ordinary-time-catechism-1145-1152#comments Sat, 20 Jun 2009 12:44:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1578 http://ourcatechism.com/BroPorter/2009/06/oc-062109-12th-sunday-in-ordinary-time-catechism-1145-1152/feed 0 Catechism 1145-1152 II. How is the Liturgy Celebrated? Signs and symbols - Today on the liturgical calendar: 12th Sunday in Ordinary Time (western Latin Traditions) 2nd Sunday of Matthew (Eastern liturgical rites) - Catechism 1145-1152 II. How is the Liturgy Celebrated? Signs and symbols Today on the liturgical calendar: 12th Sunday in Ordinary Time (western Latin Traditions) 2nd Sunday of Matthew (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-062009-the-immaculate-heart-of-mary-catechism-1140-1144 http://ourcatechism.com/BroPorter/2009/06/oc-062009-the-immaculate-heart-of-mary-catechism-1140-1144#comments Fri, 19 Jun 2009 11:00:23 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1574 http://ourcatechism.com/BroPorter/2009/06/oc-062009-the-immaculate-heart-of-mary-catechism-1140-1144/feed 0 Catechism 1140-1144 The celebrants of the sacramental liturgy - Today on the liturgical calendar: The Immaculate Heart of Mary (western Latin Traditions) Akylina the Martyr of Syria (Eastern liturgical rites) - Catechism 1140-1144 The celebrants of the sacramental liturgy Today on the liturgical calendar: The Immaculate Heart of Mary (western Latin Traditions) Akylina the Martyr of Syria (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061909-sacred-heart-of-jesus-catechism-1135-1139 http://ourcatechism.com/BroPorter/2009/06/oc-061909-sacred-heart-of-jesus-catechism-1135-1139#comments Thu, 18 Jun 2009 10:15:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1563 http://ourcatechism.com/BroPorter/2009/06/oc-061909-sacred-heart-of-jesus-catechism-1135-1139/feed 0 . - . - Catechism 1135-1139 CHAPTER TWO THE SACRAMENTAL CELEBRATION OF THE PASCHAL MYSTERY Article 1 CELEBRATING THE CHURCH'S LITURGY I. Who Celebrates?. - . - . - Today on the liturgical calendar: Most Sacred Heart of Jesus (western Latin Traditions) ... . . Catechism 1135-1139 CHAPTER TWO THE SACRAMENTAL CELEBRATION OF THE PASCHAL MYSTERY Article 1 CELEBRATING THE CHURCH'S LITURGY I. Who Celebrates?. . . Today on the liturgical calendar: Most Sacred Heart of Jesus (western Latin Traditions) Thaddeus (Jude) the Apostle & Brother of Our Lord (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061809-seasonal-weekday-catechism-1130-1134 http://ourcatechism.com/BroPorter/2009/06/oc-061809-seasonal-weekday-catechism-1130-1134#comments Wed, 17 Jun 2009 16:51:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1558 http://ourcatechism.com/BroPorter/2009/06/oc-061809-seasonal-weekday-catechism-1130-1134/feed 0 Catechism 1130-1134 V. The Sacraments of Eternal Life IN BRIEF - Today on the liturgical calendar: Venerable Matt Talbot (Western Latin Tradition) Leontios, Hypatios, & Theodoulos the Martyrs of Syria (Eastern liturgical rites) - Catechism 1130-1134 V. The Sacraments of Eternal Life IN BRIEF Today on the liturgical calendar: Venerable Matt Talbot (Western Latin Tradition) Leontios, Hypatios, & Theodoulos the Martyrs of Syria (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061709-seasonal-wednesday-catechism-1122-1129 http://ourcatechism.com/BroPorter/2009/06/oc-061709-seasonal-wednesday-catechism-1122-1129#comments Wed, 17 Jun 2009 16:48:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1555 http://ourcatechism.com/BroPorter/2009/06/oc-061709-seasonal-wednesday-catechism-1122-1129/feed 0 Catechism 1122-1129 III. The Sacraments of Faith IV. The Sacraments of Salvation - Today on the liturgical calendar: St. Joseph Cafasso (Western Latin Tradition) Isaurus the Holy Martyr & his Companions of Athens (Eastern liturgical rites) - Catechism 1122-1129 III. The Sacraments of Faith IV. The Sacraments of Salvation Today on the liturgical calendar: St. Joseph Cafasso (Western Latin Tradition) Isaurus the Holy Martyr & his Companions of Athens (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061709-seasonal-wednesday-catechism-1113-1121 http://ourcatechism.com/BroPorter/2009/06/oc-061709-seasonal-wednesday-catechism-1113-1121#comments Wed, 17 Jun 2009 16:45:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1552 http://ourcatechism.com/BroPorter/2009/06/oc-061709-seasonal-wednesday-catechism-1113-1121/feed 0 Catechism 1113-1121 Article 2 THE PASCHAL MYSTERY IN THE CHURCH'S SACRAMENTS I. The Sacraments of Christ II. The Sacraments of the Church Christ, the source and foundation of the sacraments. - Today on the liturgical calendar: St. Catechism 1113-1121 Article 2 THE PASCHAL MYSTERY IN THE CHURCH'S SACRAMENTS I. The Sacraments of Christ II. The Sacraments of the Church Christ, the source and foundation of the sacraments. Today on the liturgical calendar: St. John Francis Regis (Western Latin Tradition) Isaurus the Holy Martyr & his Companions of Athens (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061509-monday-catechism-1108-1112 http://ourcatechism.com/BroPorter/2009/06/oc-061509-monday-catechism-1108-1112#comments Mon, 15 Jun 2009 16:47:27 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1548 http://ourcatechism.com/BroPorter/2009/06/oc-061509-monday-catechism-1108-1112/feed 0 Catechism 1108-1112 - The communion of the Holy Spirit IN BRIEF - Today on the liturgical calendar: Servant of God Orlando Catanii (Western Latin Tradition) Amos the Prophet (Eastern liturgical rites) Catechism 1108-1112 The communion of the Holy Spirit IN BRIEF Today on the liturgical calendar: Servant of God Orlando Catanii (Western Latin Tradition) Amos the Prophet (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061409-corpus-christi-catechism-1099-1107 http://ourcatechism.com/BroPorter/2009/06/oc-061409-corpus-christi-catechism-1099-1107#comments Mon, 15 Jun 2009 15:06:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1544 http://ourcatechism.com/BroPorter/2009/06/oc-061409-corpus-christi-catechism-1099-1107/feed 0 Catechism 1099-1107 The Holy Spirit recalls the mystery of Christ The Holy Spirit makes present the mystery of Christ - Today on the liturgical calendar: Corpus Christ (Western Latin Tradition) All Saints (Eastern liturgical rites) - Catechism 1099-1107 The Holy Spirit recalls the mystery of Christ The Holy Spirit makes present the mystery of Christ Today on the liturgical calendar: Corpus Christ (Western Latin Tradition) All Saints (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060908-st-ephrem-catechism-1066-1070 http://ourcatechism.com/BroPorter/2009/06/oc-060908-st-ephrem-catechism-1066-1070#comments Sun, 07 Jun 2009 18:00:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1526 http://ourcatechism.com/BroPorter/2009/06/oc-060908-st-ephrem-catechism-1066-1070/feed 0 Catechism 1066-1070 - PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY Why the liturgy? What does the word liturgy mean? - Today on the liturgical calendar: St. Ephrem (Western Latin Tradition) Cyril, Patriarch of Alexandria (Eastern/Orthodox liturgi... Catechism 1066-1070 PART TWO: THE CELEBRATION OF THE CHRISTIAN MYSTERY Why the liturgy? What does the word liturgy mean? Today on the liturgical calendar: St. Ephrem (Western Latin Tradition) Cyril, Patriarch of Alexandria (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061309-st-anthony-of-padua-catechism-1091-1098 http://ourcatechism.com/BroPorter/2009/06/oc-061309-st-anthony-of-padua-catechism-1091-1098#comments Sun, 07 Jun 2009 18:00:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1539 http://ourcatechism.com/BroPorter/2009/06/oc-061309-st-anthony-of-padua-catechism-1091-1098/feed 0 Catechism 1091-1098 III. The Holy Spirit and the Church in the Liturgy - Today on the liturgical calendar: St. Anthony of Padua (Western Latin Tradition) Akylina the Martyr of Syria (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 1091-1098 III. The Holy Spirit and the Church in the Liturgy Today on the liturgical calendar: St. Anthony of Padua (Western Latin Tradition) Akylina the Martyr of Syria (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061209-weekday-catechism-1084-1090 http://ourcatechism.com/BroPorter/2009/06/oc-061209-weekday-catechism-1084-1090#comments Sun, 07 Jun 2009 18:00:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1535 http://ourcatechism.com/BroPorter/2009/06/oc-061209-weekday-catechism-1084-1090/feed 0 Catechism 1084-1090 II. Christ's Work in the Liturgy Christ glorified . . . . . . from the time of the Church of the Apostles . . . . . . is present in the earthly liturgy . . . . . . which participates in the liturgy of heaven - Today on the liturgica... Catechism 1084-1090 II. Christ's Work in the Liturgy Christ glorified . . . . . . from the time of the Church of the Apostles . . . . . . is present in the earthly liturgy . . . . . . which participates in the liturgy of heaven Today on the liturgical calendar: Blessed Jolenta (Yolanda) of Poland (Western Latin Tradition) Onouphrios the Great (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061009-weekday-catechism-1071-1075 http://ourcatechism.com/BroPorter/2009/06/oc-061009-weekday-catechism-1071-1075#comments Sun, 07 Jun 2009 18:00:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1529 http://ourcatechism.com/BroPorter/2009/06/oc-061009-weekday-catechism-1071-1075/feed 0 Catechism 1071-1075 Liturgy as source of life Prayer and liturgy Catechesis and liturgy - Today on the liturgical calendar: Blessed Joachima (Western Latin Tradition) Alexander & Antonina the Martyrs (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 1071-1075 Liturgy as source of life Prayer and liturgy Catechesis and liturgy Today on the liturgical calendar: Blessed Joachima (Western Latin Tradition) Alexander & Antonina the Martyrs (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-061109-st-barnabas-catechism-1076-1083 http://ourcatechism.com/BroPorter/2009/06/oc-061109-st-barnabas-catechism-1076-1083#comments Sun, 07 Jun 2009 18:00:07 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1532 http://ourcatechism.com/BroPorter/2009/06/oc-061109-st-barnabas-catechism-1076-1083/feed 0 Catechism 1076-1083 SECTION ONE THE SACRAMENTAL ECONOMY Article 1 THE LITURGY - WORK OF THE HOLY TRINITY I. The Father-Source and Goal of the Liturgy Today on the liturgical calendar: St. Barnabas (Western Latin Tradition) Bartholomew and Barnabas the ... Catechism 1076-1083 SECTION ONE THE SACRAMENTAL ECONOMY Article 1 THE LITURGY - WORK OF THE HOLY TRINITY I. The Father-Source and Goal of the Liturgy Today on the liturgical calendar: St. Barnabas (Western Latin Tradition) Bartholomew and Barnabas the Holy Apostles (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060809-monday-catechism-1061-1065 http://ourcatechism.com/BroPorter/2009/06/oc-060809-monday-catechism-1061-1065#comments Sun, 07 Jun 2009 14:49:19 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1523 http://ourcatechism.com/BroPorter/2009/06/oc-060809-monday-catechism-1061-1065/feed 0 Catechism 1061-1065 “Amen” - 644 Cf. Rev 22:21. 645 Isa 65:16. 646 Cf. Mt 6:2, 5, 16; Jn 5:19. 647 St. Augustine, Sermo 58, 11, 13: PL 38, 399. 648 Rev 3:14. 649 2 Cor 1:20. - Today on the liturgical calendar: St. Catechism 1061-1065 “Amen” 644 Cf. Rev 22:21. 645 Isa 65:16. 646 Cf. Mt 6:2, 5, 16; Jn 5:19. 647 St. Augustine, Sermo 58, 11, 13: PL 38, 399. 648 Rev 3:14. 649 2 Cor 1:20. Today on the liturgical calendar: St. William of York (Western Latin Tradition) Removal of the Relics of Theodore the Commander (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060709-most-holy-trinity-catechism-1051-1060 http://ourcatechism.com/BroPorter/2009/06/oc-060709-most-holy-trinity-catechism-1051-1060#comments Sat, 06 Jun 2009 13:43:18 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1519 http://ourcatechism.com/BroPorter/2009/06/oc-060709-most-holy-trinity-catechism-1051-1060/feed 0 Catechism 1051-1060 IN BRIEF - Today on the liturgical calendar: The MOST HOLY TRINITY (Western Latin Tradition) Pentecost - Trinity Sunday (Eastern/Orthodox liturgical rites) [display podcast] Catechism 1051-1060 IN BRIEF Today on the liturgical calendar: The MOST HOLY TRINITY (Western Latin Tradition) Pentecost - Trinity Sunday (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060609-st-norbert-bvm-catechism-1042-1050 http://ourcatechism.com/BroPorter/2009/06/oc-060609-st-norbert-bvm-catechism-1042-1050#comments Fri, 05 Jun 2009 18:46:18 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1515 http://ourcatechism.com/BroPorter/2009/06/oc-060609-st-norbert-bvm-catechism-1042-1050/feed 0 Catechism 1042-1050 VI. Hope of the New Heaven and the New Earth - 629 LG 48; Cf. Acts 3:21; Eph 1:10; Col 1:20; 2 Pet 3:10-13. 630 2 Pet 3:13; Cf. Rev 21:1. 631 Eph 1:10. 632 Cf. Rev 21:5. 633 Rev 21:4. 634 Cf. LG 1. 635 Rev 21:2, 9. 636 Cf. Rev 21:27. Catechism 1042-1050 VI. Hope of the New Heaven and the New Earth 629 LG 48; Cf. Acts 3:21; Eph 1:10; Col 1:20; 2 Pet 3:10-13. 630 2 Pet 3:13; Cf. Rev 21:1. 631 Eph 1:10. 632 Cf. Rev 21:5. 633 Rev 21:4. 634 Cf. LG 1. 635 Rev 21:2, 9. 636 Cf. Rev 21:27. 637 Rom 8:19-23. 638 St. Irenaeus, Adv. haeres. 5, 32, 1 PG 7/2, 210. 639 GS 39 # 1. 640 GS 39 # 2. 641 GS 39 # 3. 642 1 Cor 5:28. 643 St. Cyril of Jerusalem, Catech. illum. 18, 29: PG 33, 1049. Today on the liturgical calendar: St. Norbert and on many Satudays,the Blessed Virgin Mary (Western Latin Tradition) Hilarion the New of Dalmation Monastery (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060509-st-bonifice-catechism-1038-1041 http://ourcatechism.com/BroPorter/2009/06/oc-060509-st-bonifice-catechism-1038-1041#comments Fri, 05 Jun 2009 18:45:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1510 http://ourcatechism.com/BroPorter/2009/06/oc-060509-st-bonifice-catechism-1038-1041/feed 0 Today is June 5. Brothers and Sisters, I ask your forgiveness for the delays in posting the two days; I was unable to login to the account and prepare the podcast.  Thanks for your understanding. - Catechism 1038-1041 V. Today is June 5. Brothers and Sisters, I ask your forgiveness for the delays in posting the two days; I was unable to login to the account and prepare the podcast.  Thanks for your understanding. Catechism 1038-1041 V. The Last Judgment 621 Acts 24:15. 622 Jn 5:28-29. 623 Mt 25:31, 32, 46. 624 Cf. Jn 12:49. 625 St. Augustine, Sermo 18, 4: PL 38, 130-131; cf. Ps 50:3. 626 Cf. Song 8:6. 627 2 Cor 6:2. 628 Titus 2:13; 2 Thess 1:10. Today on the liturgical calendar: St. Boniface (Western Latin Tradition) Dorotheos the Holy Martyr, Bishop of Tyre (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060409-charles-lwanga-and-companions-catechism-1030-1037 http://ourcatechism.com/BroPorter/2009/06/oc-060409-charles-lwanga-and-companions-catechism-1030-1037#comments Wed, 03 Jun 2009 22:44:34 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1507 http://ourcatechism.com/BroPorter/2009/06/oc-060409-charles-lwanga-and-companions-catechism-1030-1037/feed 0 Catechism 1030-1037 III. The Final Purification, or Purgatory IV. Hell - 604 Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000. 605 Cf. 1 Cor 3:15; 1 Pet 1:7. Catechism 1030-1037 III. The Final Purification, or Purgatory IV. Hell 604 Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000. 605 Cf. 1 Cor 3:15; 1 Pet 1:7. 606 St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31. 607 2 Macc 12:46. 608 Cf. Council of Lyons II (1274): DS 856. 609 St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5. 610 1 Jn 3:14-15. 611 Cf. Mt 25:31-46. 612 Cf. Mt 5:22, 29; 10:28; 13:42, 50; Mk 9:43-48. 613 Mt 13:41-42. 614 Mt 25:41. 615 Cf. DS 76; 409; 411; 801; 858; 1002; 1351; 1575; Paul VI, CPG # 12. 616 Mt 7:13-14. 617 LG 48 # 3; Mt 22:13; cf. Heb 9:27; Mt 25:13, 26, 30, 31 46. 618 Cf. Council of Orange II (529): DS 397; Council of Trent    (1547):1567. 619 2 Pet 3:9. 620 Roman Missal, EP I (Roman Canon) 88. Today on the liturgical calendar: Charles Lwanga and Companions (Western Latin Tradition) Metrophanes, 1st Patriarch of Constantinople (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060309-blessed-john-xxiii-our-catechism-1023-1029 http://ourcatechism.com/BroPorter/2009/06/oc-060309-blessed-john-xxiii-our-catechism-1023-1029#comments Wed, 03 Jun 2009 08:09:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1504 http://ourcatechism.com/BroPorter/2009/06/oc-060309-blessed-john-xxiii-our-catechism-1023-1029/feed 0 Catechism 1023-1029 II. Heaven - 596 1 Jn 3:2; cf. 1 Cor 13:12; Rev 22:4. 597 Benedict XII, Benedictus Deus (1336): DS 1000; cf. LG 49. 598 Phil 1:23; cf. Jn 14:3; 1 Thess 4:17. 599 Cf. Rev 2:17. 600 St. Ambrose, In Luc., 10, 121: PL 15, 1834A. Catechism 1023-1029 II. Heaven 596 1 Jn 3:2; cf. 1 Cor 13:12; Rev 22:4. 597 Benedict XII, Benedictus Deus (1336): DS 1000; cf. LG 49. 598 Phil 1:23; cf. Jn 14:3; 1 Thess 4:17. 599 Cf. Rev 2:17. 600 St. Ambrose, In Luc., 10, 121: PL 15, 1834A. 601 1 Cor 2:9. 602 St. Cyprian, Ep. 58, 10, 1: CSEL 3/2, 665. 603 Rev 22:5; cf. Mt 25:21, 23. Today on the liturgical calendar: Blessed John XXIII (Western Latin Tradition) Lucillian of Byzantium, 4 martyred Youths & Paula the Virgin (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/06/oc-060209-tuesday-in-ordinary-time-catechism-1020-1022 http://ourcatechism.com/BroPorter/2009/06/oc-060209-tuesday-in-ordinary-time-catechism-1020-1022#comments Mon, 01 Jun 2009 20:11:48 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1501 http://ourcatechism.com/BroPorter/2009/06/oc-060209-tuesday-in-ordinary-time-catechism-1020-1022/feed 0 We want to pray for our Holy Father's monthly intentions for June: (General)    * Foreign Debt Relief. That international efforts to help poorer nations bring prompt, concrete results to relieve the crushing burden of foreign debt. We want to pray for our Holy Father's monthly intentions for June: (General)    * Foreign Debt Relief. That international efforts to help poorer nations bring prompt, concrete results to relieve the crushing burden of foreign debt. (Missionary) * The Church in Areas of Violence. That local Church communities serving areas torn by violence may be supported through the love and help offered by Catholics around the world. Catechism 1020-1022 Article 12 “I BELIEVE IN LIFE EVERLASTING” I. The Particular Judgment 590 Cf. 2 Tim 1:9-10. 591 Cf. Lk 16:22; 23:43; Mt 16:26; 2 Cor 5:8; Phil 1:23; Heb 9:27;  12:23. 592 Cf. Council of Lyons II (1274): DS 857-858; Council of Florence    (1439): DS 1304- 1306; Council of Trent (1563): DS 1820. 593 Cf. Benedict XII, Benedictus Deus (1336): DS 1000-1001; John XXII, Ne    super his (1334): DS 990. 594 Cf. Benedict XII, Benedictus Deus (1336): DS 1002. 595 St. John of the Cross, Dichos 64. Today on the liturgical calendar: Sts. Marcellinus and Peter (Western Latin Tradition) St Nicephorus the Confessor the Patriarch of Constantinople (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-060109-monday-in-ordinary-time-catechism-1015-1019 http://ourcatechism.com/BroPorter/2009/05/oc-060109-monday-in-ordinary-time-catechism-1015-1019#comments Sun, 31 May 2009 15:36:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1498 http://ourcatechism.com/BroPorter/2009/05/oc-060109-monday-in-ordinary-time-catechism-1015-1019/feed 0 Congratulations on completing another Month of walking through our Catechism.  If you are interested, there is also a Compendium to the Catechism; it goes into a little more explanation.  Click here Aquinas and More or go to our website and click on th... Congratulations on completing another Month of walking through our Catechism.  If you are interested, there is also a Compendium to the Catechism; it goes into a little more explanation.  Click here Aquinas and More (http://www.aquinasandmore.com/) or go to our website and click on the image there. We want to pray for our Holy Father's monthly intentions for June: (General)    * Foreign Debt Relief. That international efforts to help poorer nations bring prompt, concrete results to relieve the crushing burden of foreign debt. (Missionary) * The Church in Areas of Violence. That local Church communities serving areas torn by violence may be supported through the love and help offered by Catholics around the world. Catechism 1015-1019 IN BRIEF Today on the liturgical calendar: St. Justin (Western Latin Tradition) Martyr Justin the Philosopher and those with him at Rome (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-053109-pentecost-sunday-catechism-1010-1014 http://ourcatechism.com/BroPorter/2009/05/oc-053109-pentecost-sunday-catechism-1010-1014#comments Sun, 31 May 2009 13:52:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1493 http://ourcatechism.com/BroPorter/2009/05/oc-053109-pentecost-sunday-catechism-1010-1014/feed 0 Catechism 1010-1014 The meaning of Christian death - 562 2 Cor 5:8. 563 Cf. Phil 1:23. 564 Cf. Paul VI, CPG # 28. 565 GS 18. 566 Rom 6:23; cf. Gen 2:17. 567 Cf. Rom 6:3-9; Phil 3:10-11. 568 Eccl 12:1, 7. 569 Cf. Catechism 1010-1014 The meaning of Christian death 562 2 Cor 5:8. 563 Cf. Phil 1:23. 564 Cf. Paul VI, CPG # 28. 565 GS 18. 566 Rom 6:23; cf. Gen 2:17. 567 Cf. Rom 6:3-9; Phil 3:10-11. 568 Eccl 12:1, 7. 569 Cf. Gen 2:17; 3:3; 3:19; Wis 1:13; Rom 5:12; 6:23; DS 1511. 570 Cf. Wis 2:23-24. 571 GS 18 # 2; cf. 1 Cor 15:26. 572 Cf. Mk 14:33-34; Heb 5:7-8. 573 Cf. Rom 5:19-21. 574 Phil 1:21. 575 2 Tim 2:11. 576 St. Ignatius of Antioch, Ad Rom., 6, 1-2: Apostolic Fathers, II/2, 217-220. 577 Phil 1:23. 578 Cf. Lk 23:46. 579 St. Ignatius of Antioch, Ad Rom., 6, 1- 2: Apostolic Fathers, II/2, 223-224. 580 St. Teresa of Avila, Life, chap. 1. 581 St. Therese of Lisieux, the Last Conversations. 582 Cf. I Thess 4:13-14. 583 Roman Missal, Preface of Christian Death I. 584 LG 48 # 3. 585 Heb 9:27. 586 Roman Missal, Litany of the saints. 587 The Imitation of Christ, 1, 23, 1. 588 St. Francis of Assisi Canticle of the Creatures. Today on the liturgical calendar: Pentecost Sunday (Western Latin Tradition) Apostle Hermas of the Seventy (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-053009-easter-weekday-catechism-1005-1009 http://ourcatechism.com/BroPorter/2009/05/oc-053009-easter-weekday-catechism-1005-1009#comments Fri, 29 May 2009 16:57:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1490 http://ourcatechism.com/BroPorter/2009/05/oc-053009-easter-weekday-catechism-1005-1009/feed 0 Catechism 1005-1009 II. Dying in Christ Jesus Death - Today on the liturgical calendar: Pope St. Gregory VII (Western Latin Tradition) Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople (Eastern/Orthodox liturgical rites) - [displ... Catechism 1005-1009 II. Dying in Christ Jesus Death Today on the liturgical calendar: Pope St. Gregory VII (Western Latin Tradition) Venerable Isaac the Founder of the Dalmatian Monastery at Constantinople (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052909-easter-weekday-catechism-997-1004 http://ourcatechism.com/BroPorter/2009/05/oc-052909-easter-weekday-catechism-997-1004#comments Thu, 28 May 2009 14:09:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1487 http://ourcatechism.com/BroPorter/2009/05/oc-052909-easter-weekday-catechism-997-1004/feed 0 Catechism 997-1004 How do the dead rise? - 538 2 Macc 7:9. 539 2 Macc 7:14; cf. 7:29; Dan 12:1-13. 540 Mk 12:24; cf. In 11:24; Acts 23:6. 541 Mk 12:27. 542 Jn 11:25. 543 Cf. Jn 5:24-25; 6:40, 54. 544 Cf. Mk 5:21-42; Lk 7:11-17; Jn 11. 545 Mt 12:39. Catechism 997-1004 How do the dead rise? 538 2 Macc 7:9. 539 2 Macc 7:14; cf. 7:29; Dan 12:1-13. 540 Mk 12:24; cf. In 11:24; Acts 23:6. 541 Mk 12:27. 542 Jn 11:25. 543 Cf. Jn 5:24-25; 6:40, 54. 544 Cf. Mk 5:21-42; Lk 7:11-17; Jn 11. 545 Mt 12:39. 546 Cf. Mk 10:34; Jn 2:19-22. 547 Acts 1:22; 10:41; cf. 4:33. 548 Cf. Acts 17:32; 12Cor 15:12-13. 549 St. Augustine, En. in Ps. 88, 5: PL 37, 1134. 550 Jn 5:29; cf. Dan 12:2. 551 Lk 24:39. 552 Lateran Council IV (1215): DS 801; Phil 3:21; 2 Cor 15:44. 553 1 Cor 15:35-37, 42, 52, 53. 554 St. Irenaeus, Adv. haeres. 4, 18, 4-5: PG 7/1, 1028-1029. 555 Jn 6: 39-40, 44, 54; 11:24; LG 48 # 3. 556 1 Thess 4:16. 557 Col 2:12; 3:1. 558 Col 3:3; cf. Phil 3:20. 559 Eph 2:6. 560 Col 3:4. 561 1 Cor 6:13-15, 19-20. Today on the liturgical calendar: St. Madeleine Sophie Barat (Western Latin Tradition) Commemoration of the Holy Fathers of the First Ecumenical Council (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052809-easter-weekeday-catechism-992-996 http://ourcatechism.com/BroPorter/2009/05/oc-052809-easter-weekeday-catechism-992-996#comments Wed, 27 May 2009 17:07:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1484 http://ourcatechism.com/BroPorter/2009/05/oc-052809-easter-weekeday-catechism-992-996/feed 0 Catechism 992-996 I. Christ's Resurrection and Ours The progressive revelation of the Resurrection - Today on the liturgical calendar: St. Mary Ann of Jesus of Paredes (Western Latin Tradition) The Ascension of our Lord (Eastern/Orthodox liturgical rit... Catechism 992-996 I. Christ's Resurrection and Ours The progressive revelation of the Resurrection Today on the liturgical calendar: St. Mary Ann of Jesus of Paredes (Western Latin Tradition) The Ascension of our Lord (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052709-easter-weekday-catechecism-988-991 http://ourcatechism.com/BroPorter/2009/05/oc-052709-easter-weekday-catechecism-988-991#comments Wed, 27 May 2009 16:52:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1481 http://ourcatechism.com/BroPorter/2009/05/oc-052709-easter-weekday-catechecism-988-991/feed 0 Catechism 988-991 Article 11 “I BELIEVE IN THE RESURRECTION OF THE BODY” - 532 Cf. Jn 6:39-40. 533 Rom 8:11; cf. 1 Thess 4:14; 1 Cor 6:14; 2 Cor 4:14; Phil 3:10-11. 534 Cf. Gen 6:3; Ps 56:5; Isa 40:6. 535 Rom 8:11. 536 Tertullian, De res, 1,1: PL 2, 841. Catechism 988-991 Article 11 “I BELIEVE IN THE RESURRECTION OF THE BODY” 532 Cf. Jn 6:39-40. 533 Rom 8:11; cf. 1 Thess 4:14; 1 Cor 6:14; 2 Cor 4:14; Phil 3:10-11. 534 Cf. Gen 6:3; Ps 56:5; Isa 40:6. 535 Rom 8:11. 536 Tertullian, De res, 1,1: PL 2, 841. 537 1 Cor 15:12-14. Today on the liturgical calendar: St. Augustine of Canterbury (Western Latin Tradition) Leavetaking of Pascha (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052609-philip-neri-catechism-981-987 http://ourcatechism.com/BroPorter/2009/05/oc-052609-philip-neri-catechism-981-987#comments Thu, 21 May 2009 16:03:19 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1478 http://ourcatechism.com/BroPorter/2009/05/oc-052609-philip-neri-catechism-981-987/feed 0 Catechism 981-987 II. The Power of the Keys - 524 Lk 24:47. 525 2 Cor 5:18. 526 St. Augustine, Sermo 214, 11: PL 38, 1071-1072. 527 Roman Catechism I, 11, 5. 528 Cf. Mt 18:21-22. 529 Cf. St. Ambrose, De poenit. I, 15: PL 16, 490. 530 John Chrysostom, Catechism 981-987 II. The Power of the Keys 524 Lk 24:47. 525 2 Cor 5:18. 526 St. Augustine, Sermo 214, 11: PL 38, 1071-1072. 527 Roman Catechism I, 11, 5. 528 Cf. Mt 18:21-22. 529 Cf. St. Ambrose, De poenit. I, 15: PL 16, 490. 530 John Chrysostom, De sac. 3, 5: PG 48, 643. 531 St. Augustine, Sermo 213, 8: PL 38,1064. Today on the liturgical calendar: St. Philip Neri (Western Latin Tradition) Apostle Carpus of the Seventy (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052509-easter-weekday-catechism-976-980 http://ourcatechism.com/BroPorter/2009/05/oc-052509-easter-weekday-catechism-976-980#comments Thu, 21 May 2009 16:00:48 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1475 http://ourcatechism.com/BroPorter/2009/05/oc-052509-easter-weekday-catechism-976-980/feed 0 Catechism 976-980 Article 10 “I BELIEVE IN THE FORGIVENESS OF SINS” I. One Baptism for the Forgiveness of Sins - 519 Mk 16:15-16. 520 Rom 6:4; Cf. 4:25. 521 Roman Catechism I, 11,3. 522 Roman Catechism I, 11,4. 523 Council of Trent (1551): DS 1672; Cf. Catechism 976-980 Article 10 “I BELIEVE IN THE FORGIVENESS OF SINS” I. One Baptism for the Forgiveness of Sins 519 Mk 16:15-16. 520 Rom 6:4; Cf. 4:25. 521 Roman Catechism I, 11,3. 522 Roman Catechism I, 11,4. 523 Council of Trent (1551): DS 1672; Cf. St. Gregory of Nazianzus, Oratio 39,17: PG 36,356. Today on the liturgical calendar: St. Bede the Venerable (Western Latin Tradition) Third Finding of the Precious Head of St. John the Baptist (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052209-easter-weekday-catechism-960-962 http://ourcatechism.com/BroPorter/2009/05/oc-052209-easter-weekday-catechism-960-962#comments Thu, 21 May 2009 04:00:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1465 http://ourcatechism.com/BroPorter/2009/05/oc-052209-easter-weekday-catechism-960-962/feed 0 Catechism 960-962 IN BRIEF - 477 Nicetas, Expl. Symb., 10: PL 52:871B. 478 St. Thomas Aquinas, Symb., 10. 479 Roman Catechism I, 10, 24. 480 Acts 2:42. 481 Roman Catechism 1, 10, 24. 482 LG 12 # 2. 483 1 Cor 12:7. 484 Acts 4:32. 485 Roman Catechism 1, Catechism 960-962 IN BRIEF 477 Nicetas, Expl. Symb., 10: PL 52:871B. 478 St. Thomas Aquinas, Symb., 10. 479 Roman Catechism I, 10, 24. 480 Acts 2:42. 481 Roman Catechism 1, 10, 24. 482 LG 12 # 2. 483 1 Cor 12:7. 484 Acts 4:32. 485 Roman Catechism 1, 10, 27. 486 Cf. Lk 16:1, 3. 487 Rom 14:7. 488 1 Cor 12:26-27. 489 1 Cor 13:5; cf. 10:24. 490 LG 49; cf. Mt 25:31; 1 Cor 15:26-27; Council of Florence (1439): DS 1305. 491 LG 49; cf. Eph 4:16. 492 LG 49. 493 LG 49; cf. 1 Tim 2:5. 494 St. Dominic, dying, to his brothers. 495 St. Therese of Lisieux, the Final Conversations, tr. John Clarke    (Washington: ICS, 1977),102. 496 LG 50; cf. Eph 4:1-6. 497 Martyrium Polycarpi, 17: Apostolic Fathers II/3, 396. 498 LG 50; cf. 2 Macc 12:45. 499 LG 51; d. Heb 3:6. Today on the liturgical calendar: St. Rita of Cascia (Western Latin Tradition) Vasilikos the Martyr, Bishop of Comana (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052309-easter-weekday-catechism-963-970 http://ourcatechism.com/BroPorter/2009/05/oc-052309-easter-weekday-catechism-963-970#comments Thu, 21 May 2009 03:01:46 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1469 http://ourcatechism.com/BroPorter/2009/05/oc-052309-easter-weekday-catechism-963-970/feed 0 Catechism 963-970 Paragraph 6. MARY - MOTHER OF CHRIST, MOTHER OF THE CHURCH I. MARY'S MOTHERHOOD WITH REGARD TO THE CHURCH - Today on the liturgical calendar: St. Felix of Cantalice (Western Latin Tradition) St Michael the Confessor the Bishop of Synn... Catechism 963-970 Paragraph 6. MARY - MOTHER OF CHRIST, MOTHER OF THE CHURCH I. MARY'S MOTHERHOOD WITH REGARD TO THE CHURCH Today on the liturgical calendar: St. Felix of Cantalice (Western Latin Tradition) St Michael the Confessor the Bishop of Synnada (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052409-seventh-sunday-of-easter-catechism-971-975 http://ourcatechism.com/BroPorter/2009/05/oc-052409-seventh-sunday-of-easter-catechism-971-975#comments Thu, 21 May 2009 01:04:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1472 http://ourcatechism.com/BroPorter/2009/05/oc-052409-seventh-sunday-of-easter-catechism-971-975/feed 0 Catechism 971-975 II. DEVOTION TO THE BLESSED VIRGIN III. MARY - ESCHATOLOGICAL ICON OF THE CHURCH IN BRIEF - 500 LG 53; cf. St. Augustine, De virg. 6: PL 40,399. 501 Paul VI, Discourse, November 21,1964. 502 LG 57. 503 LG 58; cf. Jn 19:26-27. 504 LG 69. Catechism 971-975 II. DEVOTION TO THE BLESSED VIRGIN III. MARY - ESCHATOLOGICAL ICON OF THE CHURCH IN BRIEF 500 LG 53; cf. St. Augustine, De virg. 6: PL 40,399. 501 Paul VI, Discourse, November 21,1964. 502 LG 57. 503 LG 58; cf. Jn 19:26-27. 504 LG 69. 505 LG 59. 506 LG 59; cf. Pius XII, Munificentissimus Deus (1950): DS 3903; cf. Rev 19:16. 507 Byzantine Liturgy, Troparion, Feast of the Dormition, August 15th. 508 LG 53; 63. 509 LG 61. 510 LG 62. 511 LG 60. 512 LG 62. 513 Lk 1:48; Paul VI, MC 56. 514 LG 66. 515 Cf. Paul VI, MC 42; SC 103. 516 LG 69. 517 LG 68; Cf. 2 Pet 3 10. Today on the liturgical calendar: St. Mary Magdalene de Pazzi (Western Latin Tradition) Sunday of the Blind Man (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052109-ascension-of-the-lord-catechism-954-959 http://ourcatechism.com/BroPorter/2009/05/oc-052109-ascension-of-the-lord-catechism-954-959#comments Wed, 20 May 2009 16:53:23 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1460 http://ourcatechism.com/BroPorter/2009/05/oc-052109-ascension-of-the-lord-catechism-954-959/feed 0 Catechism 954-959 II. THE COMMUNION OF THE CHURCH OF HEAVEN AND EARTH - Today on the liturgical calendar: Ascension of the Lord (Western Latin Tradition) Equal of the Apostles and Emperor Constantine with his Mother Helen (Eastern/Orthodox liturgical r... Catechism 954-959 II. THE COMMUNION OF THE CHURCH OF HEAVEN AND EARTH Today on the liturgical calendar: Ascension of the Lord (Western Latin Tradition) Equal of the Apostles and Emperor Constantine with his Mother Helen (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-052009-easter-weekday-catechism-946-953 http://ourcatechism.com/BroPorter/2009/05/oc-052009-easter-weekday-catechism-946-953#comments Tue, 19 May 2009 03:00:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1456 http://ourcatechism.com/BroPorter/2009/05/oc-052009-easter-weekday-catechism-946-953/feed 0 Catechism 946-953 Paragraph 5. THE COMMUNION OF SAINTS I. COMMUNION IN SPIRITUAL GOODS - Today on the liturgical calendar: St. Bernardine of Siena (Western Latin Tradition) Thalalaios the Martyr & his Martyr Companions (Eastern/Orthodox liturgical rite... Catechism 946-953 Paragraph 5. THE COMMUNION OF SAINTS I. COMMUNION IN SPIRITUAL GOODS Today on the liturgical calendar: St. Bernardine of Siena (Western Latin Tradition) Thalalaios the Martyr & his Martyr Companions (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051909-easter-weekday-catechism-934-945 http://ourcatechism.com/BroPorter/2009/05/oc-051909-easter-weekday-catechism-934-945#comments Sun, 17 May 2009 23:57:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1453 http://ourcatechism.com/BroPorter/2009/05/oc-051909-easter-weekday-catechism-934-945/feed 0 http://ourcatechism.com/BroPorter/2009/05/oc-051809-easter-weekday-catechism-928-933 http://ourcatechism.com/BroPorter/2009/05/oc-051809-easter-weekday-catechism-928-933#comments Sun, 17 May 2009 23:44:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1449 http://ourcatechism.com/BroPorter/2009/05/oc-051809-easter-weekday-catechism-928-933/feed 0 Catechism 928-933 Secular institutes Societies of apostolic life Consecration and mission: proclaiming the King who is corning - Today on the liturgical calendar: Pope St. John I (Western Latin Tradition) Holy Martyrs: Peter, Dionysius, Andrew, Paul, Catechism 928-933 Secular institutes Societies of apostolic life Consecration and mission: proclaiming the King who is corning Today on the liturgical calendar: Pope St. John I (Western Latin Tradition) Holy Martyrs: Peter, Dionysius, Andrew, Paul, Christina, Heracles, Paulinus and Benedimus (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051709-sixth-sunday-of-easter-catechism-920-927 http://ourcatechism.com/BroPorter/2009/05/oc-051709-sixth-sunday-of-easter-catechism-920-927#comments Sat, 16 May 2009 09:34:28 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1446 http://ourcatechism.com/BroPorter/2009/05/oc-051709-sixth-sunday-of-easter-catechism-920-927/feed 0 Catechism 920-927 The eremitic life Consecrated virgins Religious life - Today on the liturgical calendar: St. Paschal Baylon (Western Latin Tradition) Sunday of the Samaritan Woman (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 920-927 The eremitic life Consecrated virgins Religious life Today on the liturgical calendar: St. Paschal Baylon (Western Latin Tradition) Sunday of the Samaritan Woman (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051609-easter-weekday-catechism-914-919 http://ourcatechism.com/BroPorter/2009/05/oc-051609-easter-weekday-catechism-914-919#comments Fri, 15 May 2009 10:11:24 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1443 http://ourcatechism.com/BroPorter/2009/05/oc-051609-easter-weekday-catechism-914-919/feed 0 Catechism 914-919 III. THE CONSECRATED LIFE One great tree, with many branches - Today on the liturgical calendar: St. Margaret of Cortona (Western Latin Tradition) Theodoros the Sanctified (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 914-919 III. THE CONSECRATED LIFE One great tree, with many branches Today on the liturgical calendar: St. Margaret of Cortona (Western Latin Tradition) Theodoros the Sanctified (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051509-easter-weekday-catechism-908-913 http://ourcatechism.com/BroPorter/2009/05/oc-051509-easter-weekday-catechism-908-913#comments Thu, 14 May 2009 17:09:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1439 http://ourcatechism.com/BroPorter/2009/05/oc-051509-easter-weekday-catechism-908-913/feed 0 Catechism 908-913 Participation in Christ's kingly office Today on the liturgical calendar: St. Isidore the Farmer (Western Latin Tradition) Venerable Pachomius the Great, Founder of Coenobitic Monasticism (Eastern/Orthodox liturgical rites) - [display... Catechism 908-913 Participation in Christ's kingly office Today on the liturgical calendar: St. Isidore the Farmer (Western Latin Tradition) Venerable Pachomius the Great, Founder of Coenobitic Monasticism (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051409-st-matthias-catechism-901-907 http://ourcatechism.com/BroPorter/2009/05/oc-051409-st-matthias-catechism-901-907#comments Thu, 14 May 2009 16:55:21 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1436 http://ourcatechism.com/BroPorter/2009/05/oc-051409-st-matthias-catechism-901-907/feed 0 Catechism 901-907 - Today on the liturgical calendar: St. Matthias (Western Latin Tradition) Isidore the Martyr of Chios (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 901-907 Today on the liturgical calendar: St. Matthias (Western Latin Tradition) Isidore the Martyr of Chios (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051309-easter-weekday-catechism-897-900 http://ourcatechism.com/BroPorter/2009/05/oc-051309-easter-weekday-catechism-897-900#comments Wed, 13 May 2009 01:35:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1433 http://ourcatechism.com/BroPorter/2009/05/oc-051309-easter-weekday-catechism-897-900/feed 0 Catechism 897-900 II. THE LAY FAITHFUL The vocation of lay people Today on the liturgical calendar: Our Lady of Fatima (Western Latin Tradition) Midfeast of Pentecost (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 897-900 II. THE LAY FAITHFUL The vocation of lay people Today on the liturgical calendar: Our Lady of Fatima (Western Latin Tradition) Midfeast of Pentecost (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051209-easter-weekday-catechism-893-896 http://ourcatechism.com/BroPorter/2009/05/oc-051209-easter-weekday-catechism-893-896#comments Wed, 13 May 2009 01:24:02 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1430 http://ourcatechism.com/BroPorter/2009/05/oc-051209-easter-weekday-catechism-893-896/feed 0 Catechism 893-896 The sanctifying office The governing office Today on the liturgical calendar: Sts. Nereus and Achilleus (Western Latin Tradition) St Epiphanius the Bishop of Cyprus (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 893-896 The sanctifying office The governing office Today on the liturgical calendar: Sts. Nereus and Achilleus (Western Latin Tradition) St Epiphanius the Bishop of Cyprus (Eastern/Orthodox liturgical rites) [display podcast] (data:image/png;base64,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) Brother Porter no http://ourcatechism.com/BroPorter/2009/05/051109-easter-weekday-catechism-888-892 http://ourcatechism.com/BroPorter/2009/05/051109-easter-weekday-catechism-888-892#comments Sun, 10 May 2009 09:24:57 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1426 http://ourcatechism.com/BroPorter/2009/05/051109-easter-weekday-catechism-888-892/feed 0 Catechism 888-892 The teaching office Today on the liturgical calendar: St. Ignatius of Laconi (Western Latin Tradition) Commemoration of the Founding of Constantinople (Eastern/Orthodox liturgical rites) [display podcast] - Catechism 888-892 The teaching office Today on the liturgical calendar: St. Ignatius of Laconi (Western Latin Tradition) Commemoration of the Founding of Constantinople (Eastern/Orthodox liturgical rites) [display podcast] (data:image/png;base64,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) Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-051009-5th-sunday-of-easter-catechism-880-887 http://ourcatechism.com/BroPorter/2009/05/oc-051009-5th-sunday-of-easter-catechism-880-887#comments Sat, 09 May 2009 12:58:23 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1422 http://ourcatechism.com/BroPorter/2009/05/oc-051009-5th-sunday-of-easter-catechism-880-887/feed 1 Catechism 880-887 The episcopal college and its head, the Pope - Today on the liturgical calendar: Blessed Damien of Molokai (Western Latin Tradition) Sunday of the Paralytic (Eastern/Orthodox liturgical rites) - [display podcast] - Catechism 880-887 The episcopal college and its head, the Pope Today on the liturgical calendar: Blessed Damien of Molokai (Western Latin Tradition) Sunday of the Paralytic (Eastern/Orthodox liturgical rites) [display podcast] (data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAABYAAAAUCAYAAACJfM0wAAAABHNCSVQICAgIfAhkiAAAAAlwSFlzAAAK8AAACvABQqw0mAAAAB90RVh0U29mdHdhcmUATWFjcm9tZWRpYSBGaXJld29ya3MgOLVo0ngAAAAWdEVYdENyZWF0aW9uIFRpbWUAMDQvMDQvMDhrK9wWAAACA0lEQVQ4jbXVz0sUYRjA8e+u6xqlKJUaBZuUh6AfhyCEpUN/QIR0skMh6iHwsKe6lFu4HjpJhy5BS1CsZtDSrYMYdPHUZauDbhcpi7bEH2DOtjvP83aY3dFxxi1hfeAd3nlhPu/zPjPvOyHgKnsQEQDz60kaaKuTuRpqHxqMAKBWvVCoJOjAxqqj60Q1Y3fg05dWki/OMjt3+L+A+KklRvs+cia2VhtOTsYpN5wgl4nReTCM6s7o96UyA6kFkpNK9tZMEFx0B2bnO8hlYky/L5N9V2TDsinbgohi207fFqGxwZDoO0T67nEu9FseAyAMODWuNqC9LczUTBGrKIgqqgYRQdSgqogovy2b8YkCxzqiBBlOxuJ/earqIqqKbMfVsLYuGGMIMnb8KkTUk60HNwapTOqGCYLVDzdGDH9Km1mKiDOBMe4qmqJbl+g1wu5gtQGFZWHw8gFam/GXoILubwpxf+go336WCDJ8pYh35xkYayZ9J8aVi52+lZgt18VCif7RBeLd+X+XItX7nJHXyvkb6wD8eHOOqekVEuNffZM4icyR6s34SuGDTx/Jk715D4CTIy959XaFB0/n+Tw2TMu+jUDcMby3vg2yPW4/WuTxtYe0RJd9D9eKmodQT1eOxKVn9HR9qJZ1l3DABgGYuD7sdGR36CZsrFXqeNADhNijX9NfAyI+Sz1Sug0AAAAASUVORK5CYII=) Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050909-easter-weekday-catechism-874-879 http://ourcatechism.com/BroPorter/2009/05/oc-050909-easter-weekday-catechism-874-879#comments Fri, 08 May 2009 20:01:30 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1419 http://ourcatechism.com/BroPorter/2009/05/oc-050909-easter-weekday-catechism-874-879/feed 0 Catechism 874-879 I. THE HIERARCHICAL CONSTITUTION OF THE CHURCH Why the ecclesial ministry? - Today on the liturgical calendar: St. Catharine of Bologna (Western Latin Tradition) Prophet Isaiah (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 874-879 I. THE HIERARCHICAL CONSTITUTION OF THE CHURCH Why the ecclesial ministry? Today on the liturgical calendar: St. Catharine of Bologna (Western Latin Tradition) Prophet Isaiah (Eastern/Orthodox liturgical rites) [display podcast] (data:image/png;base64,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) Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050809-easter-weekday-catechism-871-873 http://ourcatechism.com/BroPorter/2009/05/oc-050809-easter-weekday-catechism-871-873#comments Thu, 07 May 2009 18:45:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1416 http://ourcatechism.com/BroPorter/2009/05/oc-050809-easter-weekday-catechism-871-873/feed 0 Catechism 871-873 Paragraph 4. CHRIST'S FAITHFUL - HIERARCHY, LAITY, CONSECRATED LIFE Today on the liturgical calendar: St. Peter of Tarentaise (Western Latin Tradition) Apostle and Evangelist John the Theologian (Eastern/Orthodox liturgical rites) - [... Catechism 871-873 Paragraph 4. CHRIST'S FAITHFUL - HIERARCHY, LAITY, CONSECRATED LIFE Today on the liturgical calendar: St. Peter of Tarentaise (Western Latin Tradition) Apostle and Evangelist John the Theologian (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050709-easter-weekday-catechism-863-870 http://ourcatechism.com/BroPorter/2009/05/oc-050709-easter-weekday-catechism-863-870#comments Thu, 07 May 2009 18:35:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1413 http://ourcatechism.com/BroPorter/2009/05/oc-050709-easter-weekday-catechism-863-870/feed 0 Catechism 863-870 The apostolate IN BRIEF - 256 LG 8. 257 Cf. DS 2888. 258 Vatican Council I, DS Filius 3: DS 3013. 259 UR 2 # 5. 260 GS 78 # 3. 261 UR 2 # 2. 262 St. Clement of Alexandria, Paed. 1, 6, 42: PG 8,300. 263 LG 13 # 2. 264 Eph 4:3. Catechism 863-870 The apostolate IN BRIEF 256 LG 8. 257 Cf. DS 2888. 258 Vatican Council I, DS Filius 3: DS 3013. 259 UR 2 # 5. 260 GS 78 # 3. 261 UR 2 # 2. 262 St. Clement of Alexandria, Paed. 1, 6, 42: PG 8,300. 263 LG 13 # 2. 264 Eph 4:3. 265 Col 3:14. 266 Cf. UR 2; LG 14; CIC, can. 205. 267 LG 8 # 2. 268 UR 3 # 5. 269 UR 3 # 1. 270 Cf. CIC, can. 751. 271 Origen, Hom. in Ezech. 9, 1: PG 13, 732. 272 UR 3 # 1. 273 LG 8 # 2. 274 UR 3 # 2; cf. LG 15. 275 Cf. UR 3. 276 Cf. LG 8. 277 UR 4 # 3. 278 Jn 17:21; cf. Heb 7:25. 279 Cf. UR 1. 280 Cf. UR 6. 281 UR 7 # 3. 282 UR 8 # 1. 283 Cf. UR 9. 284 Cf. UR 10. 285 Cf. UR 4; 9; 11. 286 Cf. UR 12. 287 UR 5. 288 UR 24 # 2. 289 LG 39; Cf. Eph 5 25-26. 290 LG 12. 291 Acts 913; 1 Cor 61; 16 1. 292 SC 10. 293 UR 3 # 5. 294 LG 48. 295 LG 48 # 3. 296 LG 11 # 3. 297 LG 42. 298 St. Therese of Lisieux, Autobiography of a Saint, tr. Ronald Knox (London: Harvill, 1958) 235. 299 LG 8 # 3; Cf. UR 3; 6; Heb 2:17; 726; 2 Cor 5:21. 300 Cf. 1 Jn 1:8-10. 301 Cf. Mt 13:24-30. 302 Paul VI, CPG # 19. 303 Cf. LG 40; 48-51. 304 John Paul II, CL 16, 3. 305 CL 17, 3. 306 LG 65; Cf. Eph 5:26-27. 307 St. Ignatius of Antioch, Ad Smyrn. 8, 2: Apostolic Fathers, II/2, 311. 308 UR 3; AG 6; Eph 1:22-23. 309 Cf. AG 4. 310 Cf. Mt 28:19. 311 LG 13 ## 1-2; cf. Jn 11:52. 312 LG 26. 313 Cf. CD 11; CIC, cann. 368-369. 314 LG 23. 315 St. Ignatius of Antioch, Ad Rom. 1, 1: Apostolic Fathers, II/2, 192; cf. LG 13. 316 St. Irenaeus, Adv. haeres. 3, 3, 2: PG 7/1, 849; Cf. Vatican Council I DS 3057. 317 St. Maximus the Confessor, Opuscula theo.: PG 91 137-140. 318 Paul VI, EN 62. 319 LG 23. 320 LG 13. 321 LG 14. 322 LG 15. 323 UR 3. 324 Paul VI, Discourse, December 14, 1975; cf. UR 13-18. 325 LG 16. 326 Cf. NA 4. 327 Roman Missal, Good Friday 13: General Intercessions, VI. 328 Rom 9:4-5. 329 Rom 11:29. 330 LG 16; cf. NA 3. 331 NA 1. 332 LG 16; cf. NA 2; EN 53. 333 LG 16; cf. Rom 1:21, 25. 334 St. Augustine, Serm. 96, 7, 9: PL 38, 588; St. Ambrose, De virg. 18, 118: PL 16, 297B; cf. already 1 Pet 3:20-21. 335 Cf. Cyprian, Ep. 73.21: PL 3, 1169; De unit.: PL 4, 509-536. 336 LG 14; cf. Mk 16:16; Jn 3:5. 337 LG 16; cf. DS 3866-3872. 338 AG 7; cf. Heb 11:6; 1 Cor 9:16. 339 AG 1; cf. Mt 16:15. 340 Mt 28:19-20. 341 AG 2. 342 Cf. John Paul II, RMiss 23. 343 2 Cor 5:14; cf. AA 6; RMiss 11. 344 1 Tim 2:4. 345 John Paul II, RMiss 21. 346 AG 5. 347 Tertullian, Apol. 50, 13: PL 1, 603. 348 GS 43 # 6. 349 LG 8 # 3; 15; AG 1 # 3; cf. RMiss 12-20. 350 LG 8 # 3. 351 GS 40 # 2. 352 Cf. RMiss 42 47. 353 AG 15 # 1. 354 Cf. RMiss 48-49. 355 Cf. RMiss 52-54. 356 AG 6 # 2. 357 Cf. RMiss 50. 358 UR 4 # 8. 359 Cf. RMiss 55. 360 AG 9. 361 AG 9. 362 Eph 2:20; Rev 21:14. 363 Cf. Mt 28:16-20; Acts 1:8; 1 Cor 9:1; 15:7-8; Gal 1:1; etc. 364 Cf. Acts 2:42. 365 Cf. 2 Tim 1:13-14. 366 AG 5. 367 Roman Missal, Preface of the Apostles I. 368 Mk 3:13-14. 369 Jn 20:21; cf. Jn 13:20; Jn 17:18. 370 Mt 10:40; cf. Lk 10:16. 371 Jn 5:19, 30; cf. Jn 15:5. 372 2 Cor 3:6; 6:4; 5:20; 1 Cor 4:1. 373 LG 20; cf. Mt 28:20. 374 LG 20; cf. Acts 20:28; St. Clement of Rome, Ad Cor. 42, 44: PG 1, 291-300. 375 LG 20 # 2. 376 LG 20 # 2. 377 AA 2. 378 AA 4; cf. Jn 15:5. 379 AA 3. 380 Rev 19:6. 381 Eph 1:4. 382 Rev 21:9. 383 Rev 21:10-11. 384 Rev 21:14. Today on the liturgical calendar: Blessed Rose Venerini (Western Latin Tradition) Commemoration of the Precious Cross that appeared in the sky over Jerusalem in 351 A.D. (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050609-easter-weekday-catechism-857-862 http://ourcatechism.com/BroPorter/2009/05/oc-050609-easter-weekday-catechism-857-862#comments Mon, 04 May 2009 22:07:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1410 http://ourcatechism.com/BroPorter/2009/05/oc-050609-easter-weekday-catechism-857-862/feed 0 Catechism 857-862 IV. THE CHURCH IS APOSTOLIC The Apostles' mission The bishops - successors of the apostles - Today on the liturgical calendar: Sts. Marian and James (Western Latin Tradition) Righteous Job the Long-Suffering (Eastern/Orthodox liturgic... Catechism 857-862 IV. THE CHURCH IS APOSTOLIC The Apostles' mission The bishops - successors of the apostles Today on the liturgical calendar: Sts. Marian and James (Western Latin Tradition) Righteous Job the Long-Suffering (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050509-easter-weekday-catechism-849-856 http://ourcatechism.com/BroPorter/2009/05/oc-050509-easter-weekday-catechism-849-856#comments Mon, 04 May 2009 10:07:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1407 http://ourcatechism.com/BroPorter/2009/05/oc-050509-easter-weekday-catechism-849-856/feed 0 Catechism 849-856 Mission - a requirement of the Church's catholicity - Today on the liturgical calendar: St. Hilary of Arles (Western Latin Tradition) Greatmartyr Irene of Thessalonica (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 849-856 Mission - a requirement of the Church's catholicity Today on the liturgical calendar: St. Hilary of Arles (Western Latin Tradition) Greatmartyr Irene of Thessalonica (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050409-easter-weekday-catechism-846-848 http://ourcatechism.com/BroPorter/2009/05/oc-050409-easter-weekday-catechism-846-848#comments Sun, 03 May 2009 08:42:40 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1404 http://ourcatechism.com/BroPorter/2009/05/oc-050409-easter-weekday-catechism-846-848/feed 0 Catechism 846-848 "Outside the Church there is no salvation" - Today on the liturgical calendar: Blessed Michael Giedroyc (Western Latin Tradition) Virginmartyr Pelagia of Tarsus, in Asia Minor (Eastern/Orthodox liturgical rites) - [display podcast] Catechism 846-848 "Outside the Church there is no salvation" Today on the liturgical calendar: Blessed Michael Giedroyc (Western Latin Tradition) Virginmartyr Pelagia of Tarsus, in Asia Minor (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-040309-fourth-sunday-of-easter-catechism-839-845 http://ourcatechism.com/BroPorter/2009/05/oc-040309-fourth-sunday-of-easter-catechism-839-845#comments Sat, 02 May 2009 19:03:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1400 http://ourcatechism.com/BroPorter/2009/05/oc-040309-fourth-sunday-of-easter-catechism-839-845/feed 0 Catechism 839-845 The Church and non-Christians - Today on the liturgical calendar: Fourth Sunday of Easter/World Day of Prayer for Vocations (Western Latin Tradition) Sunday of the Holy Myrrhbearing Women with the Noble Joseph (Eastern/Orthodox liturg... Catechism 839-845 The Church and non-Christians Today on the liturgical calendar: Fourth Sunday of Easter/World Day of Prayer for Vocations (Western Latin Tradition) Sunday of the Holy Myrrhbearing Women with the Noble Joseph (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/05/oc-050209-catechism-836-838-st-athanasius http://ourcatechism.com/BroPorter/2009/05/oc-050209-catechism-836-838-st-athanasius#comments Fri, 01 May 2009 09:41:18 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1395 http://ourcatechism.com/BroPorter/2009/05/oc-050209-catechism-836-838-st-athanasius/feed 0 Catechism 836-838 Who belongs to the Catholic Church? - Today on the liturgical calendar: St. Athanasius Doctor of the Church (Western Latin Tradition) St. Athanasius the Great the Patriarch of Alexandria (Eastern/Orthodox liturgical rites) - [display ... Catechism 836-838 Who belongs to the Catholic Church? Today on the liturgical calendar: St. Athanasius Doctor of the Church (Western Latin Tradition) St. Athanasius the Great the Patriarch of Alexandria (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-050109-easter-weekday-catechism-830-835 http://ourcatechism.com/BroPorter/2009/04/oc-050109-easter-weekday-catechism-830-835#comments Thu, 30 Apr 2009 08:38:57 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1392 http://ourcatechism.com/BroPorter/2009/04/oc-050109-easter-weekday-catechism-830-835/feed 0 Catechism 830-835 III. THE CHURCH IS CATHOLIC Each particular Church is "catholic" Let's remember these Papal Intentions for the month of May: * Lay Vocation Promoters. That the laity and Christian communities may embrace their responsibility for promo... Catechism 830-835 III. THE CHURCH IS CATHOLIC Each particular Church is "catholic" Let's remember these Papal Intentions for the month of May: * Lay Vocation Promoters. That the laity and Christian communities may embrace their responsibility for promoting vocations to the priesthood and religious life. * A Missionary Church. In response to the Lord for the gift of faith, may the younger Catholic communities generously participate in the universal mission of the Church to proclaim the Gospel to the ends of the earth. Today on the liturgical calendar: St. Joseph the Worker (Western Latin Tradition) Prophet Jeremiah (Eastern/Orthodox liturgical rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-043009-easter-weekday-catechism-823-829 http://ourcatechism.com/BroPorter/2009/04/oc-043009-easter-weekday-catechism-823-829#comments Wed, 29 Apr 2009 13:02:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1388 http://ourcatechism.com/BroPorter/2009/04/oc-043009-easter-weekday-catechism-823-829/feed 0 Catechism 823-829 II THE CHURCH IS HOLY - Today on the liturgical calendar: St. Pius V (Western Latin Rites) - Apostle James the Brother of St John the Theologian (Eastern/Orthodox Rites) - [display podcast] Catechism 823-829 II THE CHURCH IS HOLY Today on the liturgical calendar: St. Pius V (Western Latin Rites) Apostle James the Brother of St John the Theologian (Eastern/Orthodox Rites) [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042909-st-catherine-of-sienna-catechism-820-822 http://ourcatechism.com/BroPorter/2009/04/oc-042909-st-catherine-of-sienna-catechism-820-822#comments Mon, 27 Apr 2009 07:54:59 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1382 http://ourcatechism.com/BroPorter/2009/04/oc-042909-st-catherine-of-sienna-catechism-820-822/feed 0 Catechism 820-822 Toward unity - Today on the liturgical calendar: St. Catherine of Siena, doctor of the Church (Western Latin Tradition) Second Wednesday after Pascha, Jason & Sosipater the Apostles of the 70 & their Companions (Eastern/Orthodox litur... Catechism 820-822 Toward unity Today on the liturgical calendar: St. Catherine of Siena, doctor of the Church (Western Latin Tradition) Second Wednesday after Pascha, Jason & Sosipater the Apostles of the 70 & their Companions (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042809-easter-weekday-catechism-817-819 http://ourcatechism.com/BroPorter/2009/04/oc-042809-easter-weekday-catechism-817-819#comments Sun, 26 Apr 2009 18:00:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1379 http://ourcatechism.com/BroPorter/2009/04/oc-042809-easter-weekday-catechism-817-819/feed 0 Catechism 817-819 Wounds to unity - Today on the liturgical calendar: Easter Weekday,  St. Peter Chanel (not Chanel #5 <:) (Western Latin Tradition) Second Tuesday after Pascha, Day of Rejoicing (Eastern/Orthodox liturgical rites) - Catechism 817-819 Wounds to unity Today on the liturgical calendar: Easter Weekday,  St. Peter Chanel (not Chanel #5 <:) (Western Latin Tradition) Second Tuesday after Pascha, Day of Rejoicing (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042709-easter-weekday-catechism-811-816 http://ourcatechism.com/BroPorter/2009/04/oc-042709-easter-weekday-catechism-811-816#comments Sun, 26 Apr 2009 09:42:24 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1375 http://ourcatechism.com/BroPorter/2009/04/oc-042709-easter-weekday-catechism-811-816/feed 0 Catechism 811-816 Paragraph 3. THE CHURCH IS ONE, HOLY, CATHOLIC, AND APOSTOLIC I. THE CHURCH IS ONE "The sacred mystery of the Church's unity" (UR 2) - Today on the liturgical calendar: Easter Weekday, St. Catechism 811-816 Paragraph 3. THE CHURCH IS ONE, HOLY, CATHOLIC, AND APOSTOLIC I. THE CHURCH IS ONE "The sacred mystery of the Church's unity" (UR 2) Today on the liturgical calendar: Easter Weekday, St. Louis Mary de Montfort (Western Latin Tradition) Second Monday after Pascha, Symeon the Holy Martyr (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042609-third-sunday-of-easter-catechism-802-810 http://ourcatechism.com/BroPorter/2009/04/oc-042609-third-sunday-of-easter-catechism-802-810#comments Sat, 25 Apr 2009 10:28:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1371 http://ourcatechism.com/BroPorter/2009/04/oc-042609-third-sunday-of-easter-catechism-802-810/feed 0 Catechism 802-810 IN BRIEF - Today on the liturgical calendar: Third Sunday of Easter (Western Latin Tradition) Antipascha, St Thomas Sunday  (Eastern/Orthodox liturgical rites) - Catechism 802-810 IN BRIEF Today on the liturgical calendar: Third Sunday of Easter (Western Latin Tradition) Antipascha, St Thomas Sunday  (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042509-st-mark-catechism-797-801 http://ourcatechism.com/BroPorter/2009/04/oc-042509-st-mark-catechism-797-801#comments Fri, 24 Apr 2009 10:37:07 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1367 http://ourcatechism.com/BroPorter/2009/04/oc-042509-st-mark-catechism-797-801/feed 0 Catechism 797-801 - III. THE CHURCH IS THE TEMPLE OF THE HOLY SPIRIT Charisms - Today on the liturgical calendar: St. Mark, The Evangelist (Western Latin Tradition) Bright Friday/Apostle and Evangelist Mark (Eastern/Orthodox liturgical rites) Catechism 797-801 III. THE CHURCH IS THE TEMPLE OF THE HOLY SPIRIT Charisms Today on the liturgical calendar: St. Mark, The Evangelist (Western Latin Tradition) Bright Friday/Apostle and Evangelist Mark (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042409-easter-weekday-catechism-792-796 http://ourcatechism.com/BroPorter/2009/04/oc-042409-easter-weekday-catechism-792-796#comments Thu, 23 Apr 2009 15:01:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1364 http://ourcatechism.com/BroPorter/2009/04/oc-042409-easter-weekday-catechism-792-796/feed 0 Catechism 792-796 "Christ is the Head of this Body" The Church is the Bride of Christ - Today on the liturgical calendar: St. Fidelis of Sigmaringen  (Western Latin Tradition) Bright Friday The Life Giving Spring of the Mother of God (Eastern/Orthodox ... Catechism 792-796 "Christ is the Head of this Body" The Church is the Bride of Christ Today on the liturgical calendar: St. Fidelis of Sigmaringen  (Western Latin Tradition) Bright Friday The Life Giving Spring of the Mother of God (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042309-easter-thursday-catechism-787-791 http://ourcatechism.com/BroPorter/2009/04/oc-042309-easter-thursday-catechism-787-791#comments Tue, 21 Apr 2009 19:05:50 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1360 http://ourcatechism.com/BroPorter/2009/04/oc-042309-easter-thursday-catechism-787-791/feed 0 Catechism 787-791 II. THE CHURCH - BODY OF CHRIST The Church is communion with Jesus Church as bride of Christ. "One Body" Today on the liturgical calendar: Easter Weekday, St. George  (Western Latin Tradition) Bright Thursday (Eastern/Orthodox liturgi... Catechism 787-791 II. THE CHURCH - BODY OF CHRIST The Church is communion with Jesus Church as bride of Christ. "One Body" Today on the liturgical calendar: Easter Weekday, St. George  (Western Latin Tradition) Bright Thursday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042109-catechism-781-786 http://ourcatechism.com/BroPorter/2009/04/oc-042109-catechism-781-786#comments Tue, 21 Apr 2009 08:27:20 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1356 http://ourcatechism.com/BroPorter/2009/04/oc-042109-catechism-781-786/feed 0 Catechism 781-786 Paragraph 2. THE CHURCH - PEOPLE OF GOD, BODY OF CHRIST, TEMPLE OF THE HOLY SPIRIT I. THE CHURCH - PEOPLE OF GOD Characteristics of the People of God A priestly, prophetic, and royal people - [display podcast] Catechism 781-786 Paragraph 2. THE CHURCH - PEOPLE OF GOD, BODY OF CHRIST, TEMPLE OF THE HOLY SPIRIT I. THE CHURCH - PEOPLE OF GOD Characteristics of the People of God A priestly, prophetic, and royal people [display podcast] Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042109-catechism-774-780 http://ourcatechism.com/BroPorter/2009/04/oc-042109-catechism-774-780#comments Tue, 21 Apr 2009 07:48:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1353 http://ourcatechism.com/BroPorter/2009/04/oc-042109-catechism-774-780/feed 0 Catechism 774-780 The universal Sacrament of Salvation IN BRIEF - 139 Cf. Acts 19:39. 140 Cf. Ex 19. 141 Cf. 1 Cor 11:18; 14:19, 28, 34, 35. 142 Cf. 1 Cor 1:2; 16:1. 143 Cf. 1 Cor 15:9; Gal 1:13; Phil 3:6. 144 Cf. Eph 1:22; Col 1:18; LG 9. 145 LG 6. Catechism 774-780 The universal Sacrament of Salvation IN BRIEF 139 Cf. Acts 19:39. 140 Cf. Ex 19. 141 Cf. 1 Cor 11:18; 14:19, 28, 34, 35. 142 Cf. 1 Cor 1:2; 16:1. 143 Cf. 1 Cor 15:9; Gal 1:13; Phil 3:6. 144 Cf. Eph 1:22; Col 1:18; LG 9. 145 LG 6. 146 LG 6; Cf. Jn 10:1-10; Isa 40:11; Ezek 34:11-31; Jn 10:11; 1 Pet 5:4; Jn 10:11-16. 147 LG 6; Cf. 1 Cor 39; Rom 11:13-26; Mt 21:32-43 and parallels; Isa 51-7; Jn 15:1-5. 148 LG 6; Cf. 1 Cor 3:9; Mt 21:42 and parallels; Acts 4:11; 1 Pet 2:7; PS 118:22; 1 Cor 3:11; 1 Tim 3:15; Eph 2:19-22; Rev 21:3; 1 Pet 2:5; Rev 21:1-2. 149 LG 6; Cf. Gal 4:26; Rev 12:17; 19:7; 21:2, 9; 22:17; Eph 5:25-26, 29. 150 LG 2. 151 LG 2. 152 LG 2. 153 Pastor Hermae, Vision 2, 4, 1: PG 2,899; cf. Aristides, Apol. 16, 6; St. Justin, Apol. 2,7: PG 6, 456; Tertullian, Apol. 31, 3; 32, 1: PL 1, 508-509. 154 Cf. St. Epiphanius, Panarion 1, 1, 5: PG 41, 181C. 155 Clement of Alex., Paed. 1, 6, 27: PG 8, 281. 156 Acts 10:35; cf. LG 9; 13; 16. 157 Cf. Gen 12:2; 15:5-6. 158 Cf. Ex 19:5-6; Deut 7:6; Isa 2:2-5; Mic 4:1-4. 159 LG 9; cf. Hos 1; Isa 1:2-4; Jer 2; 31:31-34; Isa 55:3. 160 Cf. LG 3; AG 3. 161 LG 5. 162 LG 3. 163 LG 5. 164 LG 5. 165 Lk 12:32; cf. Mt 10:16; 26:31; In 10:1-21. 166 Cf. Mt 12:49. 167 Cf. Mt 5- 6. 168 Cf. Mk 3:14-15. 169 Cf. Mt 19:28; Lk 22:30; Rev 21:12-14. 170 Cf. Mk 6:7; Lk 10:1-2; Mt 10:25; Jn 15:20. 171 LG 3; cf. Jn 19:34. 172 SC 5. 173 Cf. St. Ambrose, In Luc. 2, 85-89 PL 15,1666-1668. 174 LG 4; Cf. Jn 17:4. 175 AG 4. 176 Cf. Mt 28:19-20; AG 2; 5-6. 177 LG 4. 178 LG 5. 179 LG 48. 180 St. Augustine, De civ. Dei, 18, 51: PL 41, 614; Cf. LG 8. 181 LG 5; Cf. 6; 2 Cor 5:6. 182 LG 2. 183 Roman Catechism 1, 10, 20. 184 LG 8 # 1. 185 LG 8. 186 LG 8. 187 SC 2, Cf. Heb 13:14. 188 St. Bernard of Clairvaux, In Cant. Sermo 27:14 PL 183:920D. 189 Eph 1:10. 190 Eph 5:32; 3:9-11; 5:25-27. 191 Col 1:27. 192 1 Cor 13:8; cf. LG 48. 193 John Paul II, MD 27. 194 Eph 5:27. 195 Cf. John Paul II, MD 27. 196 St. Augustine, Ep. 187,11,34: PL 33, 846. 197 LG 1. 198 Rev 7:9. 199 LG 9 # 2, 48 # 2; GS 45 # 1. 200 Paul VI, June 22, 1973; AG 7 # 2; cf. LG 17. Today on the liturgical calendar: Easter Tuesday,  St. Anselm (Western Latin Tradition) Bright Tuesday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-042009-catechism-770-763 http://ourcatechism.com/BroPorter/2009/04/oc-042009-catechism-770-763#comments Mon, 20 Apr 2009 14:59:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1347 http://ourcatechism.com/BroPorter/2009/04/oc-042009-catechism-770-763/feed 0 Catechism 763-769 III. THE MYSTERY OF THE CHURCH The Church - mystery of men's union with God - Today on the liturgical calendar: Easter Monday (Western Latin Tradition) Renewal Monday (Eastern/Orthodox liturgical rites) - Catechism 763-769 III. THE MYSTERY OF THE CHURCH The Church - mystery of men's union with God Today on the liturgical calendar: Easter Monday (Western Latin Tradition) Renewal Monday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041909-catechism-763-769 http://ourcatechism.com/BroPorter/2009/04/oc-041909-catechism-763-769#comments Sun, 19 Apr 2009 18:34:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1344 http://ourcatechism.com/BroPorter/2009/04/oc-041909-catechism-763-769/feed 0 Catechism 763-769 The Church - instituted by Christ Jesus By all his actions, Christ prepares and builds his Church. The Church - revealed by the Holy Spirit - Today on the liturgical calendar: Divine Mercy Sunday (Western Latin Tradition) HOLY PASCHA ... Catechism 763-769 The Church - instituted by Christ Jesus By all his actions, Christ prepares and builds his Church. The Church - revealed by the Holy Spirit Today on the liturgical calendar: Divine Mercy Sunday (Western Latin Tradition) HOLY PASCHA - The Resurrection of Our Lord  (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041809-saturday-of-the-octave-of-easter-catechism-758-762 http://ourcatechism.com/BroPorter/2009/04/oc-041809-saturday-of-the-octave-of-easter-catechism-758-762#comments Sun, 12 Apr 2009 09:50:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1341 http://ourcatechism.com/BroPorter/2009/04/oc-041809-saturday-of-the-octave-of-easter-catechism-758-762/feed 0 Catechism 758-762 II. THE CHURCH'S ORIGIN, FOUNDATION AND MISSION A plan born in the Father's heart The Church - foreshadowed from the world's beginning The Church - prepared for in the Old Covenant - Today on the liturgical calendar: Saturday of the O... Catechism 758-762 II. THE CHURCH'S ORIGIN, FOUNDATION AND MISSION A plan born in the Father's heart The Church - foreshadowed from the world's beginning The Church - prepared for in the Old Covenant Today on the liturgical calendar: Saturday of the Octave of Easter (Western Latin Tradition) Great and Holy Saturday, the Blessed Sabbath (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041709-friday-of-the-octave-of-easter-catechism-753-757 http://ourcatechism.com/BroPorter/2009/04/oc-041709-friday-of-the-octave-of-easter-catechism-753-757#comments Sun, 12 Apr 2009 09:45:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1337 http://ourcatechism.com/BroPorter/2009/04/oc-041709-friday-of-the-octave-of-easter-catechism-753-757/feed 0 Catechism 753-757 Symbols of the Church - Today on the liturgical calendar: Friday of the Octave of Easter (Western Latin Tradition) Great and Holy Friday (Eastern/Orthodox liturgical rites) - Catechism 753-757 Symbols of the Church Today on the liturgical calendar: Friday of the Octave of Easter (Western Latin Tradition) Great and Holy Friday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041609-thursday-in-octave-of-easter-catechism-748-752 http://ourcatechism.com/BroPorter/2009/04/oc-041609-thursday-in-octave-of-easter-catechism-748-752#comments Sun, 12 Apr 2009 09:35:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1334 http://ourcatechism.com/BroPorter/2009/04/oc-041609-thursday-in-octave-of-easter-catechism-748-752/feed 0 Catechism 748-752 Article 9 "I BELIEVE IN THE HOLY CATHOLIC CHURCH" - 135 LG 1; cf. Mk 16:15. 136 Roman Catechism I, 10, 1. 137 St. Hippolytus, Trad. Ap. 35: SCh 11, 118. 138 Roman Catechism I, 10, 22. - Paragraph 1. THE CHURCH IN GOD'S PLAN I. Catechism 748-752 Article 9 "I BELIEVE IN THE HOLY CATHOLIC CHURCH" 135 LG 1; cf. Mk 16:15. 136 Roman Catechism I, 10, 1. 137 St. Hippolytus, Trad. Ap. 35: SCh 11, 118. 138 Roman Catechism I, 10, 22. Paragraph 1. THE CHURCH IN GOD'S PLAN I. NAMES AND IMAGES OF THE CHURCH Today on the liturgical calendar: Thursday of the Octave of Easter (Western Latin Tradition) Great and Holy Thursday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041509-wednesday-in-the-octave-of-easter-catechism-737-747 http://ourcatechism.com/BroPorter/2009/04/oc-041509-wednesday-in-the-octave-of-easter-catechism-737-747#comments Sun, 12 Apr 2009 09:00:27 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1331 http://ourcatechism.com/BroPorter/2009/04/oc-041509-wednesday-in-the-octave-of-easter-catechism-737-747/feed 0 Catechism 737-747 The Holy Spirit and the Church - 122 Cf. Acts 2:33-36. 123 Byzantine liturgy, Pentecost Vespers, Troparion, repeated after communion. 124 1 Jn 4:8,16. 125 Rom 5:5. 126 2 Cor 13:14. 127 1 Jn 4: 12; cf. Rom 8:23; 2 Cor 1:21. Catechism 737-747 The Holy Spirit and the Church 122 Cf. Acts 2:33-36. 123 Byzantine liturgy, Pentecost Vespers, Troparion, repeated after communion. 124 1 Jn 4:8,16. 125 Rom 5:5. 126 2 Cor 13:14. 127 1 Jn 4: 12; cf. Rom 8:23; 2 Cor 1:21. 128 Acts 1:8; cf. 1 Cor 13 129 Gal 5:22-23. 130 Gal 5:25; cf. Mt 16:24-26. 131 St. Basil, De Spiritu Sancto, 15,36: PG 32,132. 132 Jn 15:8, 16. 133 St. Cyril of Alexandria, In Jo. ev., 11,11: PG 74, 561. 134 Rom 8:26. IN BRIEF Today on the liturgical calendar: Tuesday the Octave of Easter (Western Latin Tradition) Great and Holy Wednesday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041309-monday-in-octave-of-easter-catechism-272-730 http://ourcatechism.com/BroPorter/2009/04/oc-041309-monday-in-octave-of-easter-catechism-272-730#comments Thu, 09 Apr 2009 20:17:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1327 http://ourcatechism.com/BroPorter/2009/04/oc-041309-monday-in-octave-of-easter-catechism-272-730/feed 0 Catechism 727-730 Christ Jesus Today on the liturgical calendar: Monday in the Octave of Easter (Western Latin Tradition) Holy Monday (Eastern/Orthodox liturgical rites) - Catechism 727-730 Christ Jesus Today on the liturgical calendar: Monday in the Octave of Easter (Western Latin Tradition) Holy Monday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041409-tuesday-in-octave-of-easter-catechism http://ourcatechism.com/BroPorter/2009/04/oc-041409-tuesday-in-octave-of-easter-catechism#comments Thu, 09 Apr 2009 20:06:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1324 http://ourcatechism.com/BroPorter/2009/04/oc-041409-tuesday-in-octave-of-easter-catechism/feed 0 Catechism 731-736 V. The Spirit and the Church In the Last Days Pentecost The Holy Spirit - God's gift - Today on the liturgical calendar: Tuesday in the Octave of Easter (Western Latin Tradition) Holy Tuesday (Eastern/Orthodox liturgical rites) - Catechism 731-736 V. The Spirit and the Church In the Last Days Pentecost The Holy Spirit - God's gift Today on the liturgical calendar: Tuesday in the Octave of Easter (Western Latin Tradition) Holy Tuesday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041209-easter-sunday-the-resurrection-of-the-lord-catechism-721-726 http://ourcatechism.com/BroPorter/2009/04/oc-041209-easter-sunday-the-resurrection-of-the-lord-catechism-721-726#comments Thu, 09 Apr 2009 15:31:24 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1320 http://ourcatechism.com/BroPorter/2009/04/oc-041209-easter-sunday-the-resurrection-of-the-lord-catechism-721-726/feed 0 Catechism 721-726 "Rejoice, you who are full of grace" - Today on the liturgical calendar: Easter Sunday the Resurrection of the Lord (Western Latin Tradition) Palm Sunday (Eastern/Orthodox liturgical rites) - Catechism 721-726 "Rejoice, you who are full of grace" Today on the liturgical calendar: Easter Sunday the Resurrection of the Lord (Western Latin Tradition) Palm Sunday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041109-holy-saturday-catechism-717-720 http://ourcatechism.com/BroPorter/2009/04/oc-041109-holy-saturday-catechism-717-720#comments Thu, 09 Apr 2009 10:25:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1316 http://ourcatechism.com/BroPorter/2009/04/oc-041109-holy-saturday-catechism-717-720/feed 0 Catechism 717-720 IV. The Spirit of Christ in the Fullness of Time - Today on the liturgical calendar: Holy Saturday (Western Latin Tradition) Lazarus Saturday (Eastern/Orthodox liturgical rites) - Catechism 717-720 IV. The Spirit of Christ in the Fullness of Time Today on the liturgical calendar: Holy Saturday (Western Latin Tradition) Lazarus Saturday (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-041009-good-friday-catechism-709-716 http://ourcatechism.com/BroPorter/2009/04/oc-041009-good-friday-catechism-709-716#comments Thu, 09 Apr 2009 10:11:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1313 http://ourcatechism.com/BroPorter/2009/04/oc-041009-good-friday-catechism-709-716/feed 0 Catechism 709-716 In the Kingdom and the Exile Expectation of the Messiah and his Spirit - Today on the liturgical calendar: Good Friday (Western Latin Tradition) Terence & his Companions beheaded at Carthage (Eastern/Orthodox liturgical rites) The Eas... Catechism 709-716 In the Kingdom and the Exile Expectation of the Messiah and his Spirit Today on the liturgical calendar: Good Friday (Western Latin Tradition) Terence & his Companions beheaded at Carthage (Eastern/Orthodox liturgical rites) The Eastern/Orthodox rites celebrate Holy Week, next week.  And that would be a good study point -- why don't we celebrate the great Feasts of Our Lord at the same time. Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040909-holy-thursday-catechism-702-708 http://ourcatechism.com/BroPorter/2009/04/oc-040909-holy-thursday-catechism-702-708#comments Wed, 08 Apr 2009 09:07:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1310 http://ourcatechism.com/BroPorter/2009/04/oc-040909-holy-thursday-catechism-702-708/feed 0 A little bit of Catechesis, since we are reading the Catechism: Lent ends before Evening Prayer of the Liturgy of the Hours that clerics are required to pray each day and by most Religious Communities of Nuns, Priests, and Brothers. A little bit of Catechesis, since we are reading the Catechism: Lent ends before Evening Prayer of the Liturgy of the Hours that clerics are required to pray each day and by most Religious Communities of Nuns, Priests, and Brothers.  The Easter triduum begins with the Evening Mass of the Lord's Supper, ending with the conclusion of Vespers (again the Liturgy of the Hours) on Easter Sunday.  The Easter triduum of the passion and resurrection of  Christ is the culmination of the entire liturgical year. Catechism 702-708 III. God's Spirit and Word in the Time of the Promises In creation The Spirit of the promise In Theophanies and the Law Today we celebrate on the Liturgical Calendar: Holy Thursday (Easter triduum begins with Evening Mass of the Lord's Supper St. Casilda (Western Latin Tradition) 6th Thursday of Lent, Eupsychios the Martyr (Eastern/Orthodox liturgical rites)  The Eastern/Orthodox rites celebrate Holy Week, next week.  And that would be a good study point -- why do we not celebrate the great Feasts of Our Lord at the same time. Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040809-wednesday-of-holy-week-catechism-694-701 http://ourcatechism.com/BroPorter/2009/04/oc-040809-wednesday-of-holy-week-catechism-694-701#comments Tue, 07 Apr 2009 10:35:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1307 http://ourcatechism.com/BroPorter/2009/04/oc-040809-wednesday-of-holy-week-catechism-694-701/feed 0 Catechism 694-701 Symbols of the Holy Spirit - Today on the liturgical calendar: Wednesday of Holy Week St. Julie Billiart (Western Latin Tradition) Apostle Herodion of the Seventy, and those with Him (Eastern/Orthodox liturgical rites) - Catechism 694-701 Symbols of the Holy Spirit Today on the liturgical calendar: Wednesday of Holy Week St. Julie Billiart (Western Latin Tradition) Apostle Herodion of the Seventy, and those with Him (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040709-tuesday-of-holy-week-catechism-691-693 http://ourcatechism.com/BroPorter/2009/04/oc-040709-tuesday-of-holy-week-catechism-691-693#comments Mon, 06 Apr 2009 09:12:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1304 http://ourcatechism.com/BroPorter/2009/04/oc-040709-tuesday-of-holy-week-catechism-691-693/feed 0 Catechism 691-693 II. The Name, Titles, and Symbols of the Holy Spirit The proper name of the Holy Spirit Titles of the Holy Spirit - Today on the liturgical calendar: Tuesday of Holy Week St. John Baptist de la Salle (Western Latin Tradition) Kalliopi... Catechism 691-693 II. The Name, Titles, and Symbols of the Holy Spirit The proper name of the Holy Spirit Titles of the Holy Spirit Today on the liturgical calendar: Tuesday of Holy Week St. John Baptist de la Salle (Western Latin Tradition) Kalliopios the Martyr, Roufinos the Deacon & Akylina the Martyr in Sinope (Eastern/Orthodox liturgical rites) In the name of the Father, and of the Son, and of the Holy Ghost. Amen. Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040609-monday-of-holy-week-catechism-687-690 http://ourcatechism.com/BroPorter/2009/04/oc-040609-monday-of-holy-week-catechism-687-690#comments Sun, 05 Apr 2009 12:14:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1301 http://ourcatechism.com/BroPorter/2009/04/oc-040609-monday-of-holy-week-catechism-687-690/feed 0 Catechism 687-690 ARTICLE 8 “I BELIEVE IN THE HOLY SPIRIT” I. The Joint Mission of the Son and the Spirit - Today on the liturgical calendar: Monday of Holy Week St. Crescentia Hoess (Western Latin Tradition) Eutychios, Catechism 687-690 ARTICLE 8 “I BELIEVE IN THE HOLY SPIRIT” I. The Joint Mission of the Son and the Spirit Today on the liturgical calendar: Monday of Holy Week St. Crescentia Hoess (Western Latin Tradition) Eutychios, Patriarch of Constantinople (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040509-palm-sunday-of-the-lords-passion http://ourcatechism.com/BroPorter/2009/04/oc-040509-palm-sunday-of-the-lords-passion#comments Sat, 04 Apr 2009 13:05:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1298 http://ourcatechism.com/BroPorter/2009/04/oc-040509-palm-sunday-of-the-lords-passion/feed 0 Catechism 683-686 CHAPTER THREE I BELIEVE IN THE HOLY SPIRIT - Today on the liturgical calendar: Palm Sunday of the Lord's Passion St. Vincent Ferrer (Western Latin Tradition) Sunday of St. Mary of Egypt (Eastern/Orthodox liturgical rites) - Catechism 683-686 CHAPTER THREE I BELIEVE IN THE HOLY SPIRIT Today on the liturgical calendar: Palm Sunday of the Lord's Passion St. Vincent Ferrer (Western Latin Tradition) Sunday of St. Mary of Egypt (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040409-lenten-weekday-catechism-678-682 http://ourcatechism.com/BroPorter/2009/04/oc-040409-lenten-weekday-catechism-678-682#comments Fri, 03 Apr 2009 14:20:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1294 http://ourcatechism.com/BroPorter/2009/04/oc-040409-lenten-weekday-catechism-678-682/feed 0 Just want to let you know that there is a new commentary video on the website for Real Catholics TV; you'll find it in the footer. - Catechism 678-682 II. To Judge the Living and the Dead IN BRIEF - Today on the liturgical calendar: Lenten Weekday St. Just want to let you know that there is a new commentary video on the website for Real Catholics TV; you'll find it in the footer. Catechism 678-682 II. To Judge the Living and the Dead IN BRIEF Today on the liturgical calendar: Lenten Weekday St. Isidore of Seville (Western Latin Tradition) 5th Saturday of Lent: The Akathist Hymn (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040309-lenten-friday-catechism-673-677 http://ourcatechism.com/BroPorter/2009/04/oc-040309-lenten-friday-catechism-673-677#comments Fri, 03 Apr 2009 00:37:52 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1290 http://ourcatechism.com/BroPorter/2009/04/oc-040309-lenten-friday-catechism-673-677/feed 0 Just want to let you know that there is a new commentary video on the website for Real Catholics TV; you'll find it in the footer. - Catechism 673-677 The glorious advent of Christ, the hope of Israel The Church's ultimate trial - Today on the liturgic... Just want to let you know that there is a new commentary video on the website for Real Catholics TV; you'll find it in the footer. Catechism 673-677 The glorious advent of Christ, the hope of Israel The Church's ultimate trial Today on the liturgical calendar: Lenten Weekday St. Benedict the African (Western Latin Tradition) Nikitas the Confesor (Eastern/Orthodox liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/04/oc-040209-lenten-weekday-catechism-668-672 http://ourcatechism.com/BroPorter/2009/04/oc-040209-lenten-weekday-catechism-668-672#comments Wed, 01 Apr 2009 09:47:46 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1279 http://ourcatechism.com/BroPorter/2009/04/oc-040209-lenten-weekday-catechism-668-672/feed 0 Congratulations!  If you've been following along since the new year, you have completed 90 days of the Catechism.  Those of you who've listened since that first podcast on October 1, 2008, have completed 6 months and for all of us, Congratulations!  If you've been following along since the new year, you have completed 90 days of the Catechism.  Those of you who've listened since that first podcast on October 1, 2008, have completed 6 months and for all of us, isn't it amazing and wonderful.  We're learning what our church expects us to know about faith and doctrine. Catechism 668-672 Article 7 “FROM THENCE HE WILL COME AGAlN TO JUDGE THE LIVING AND THE DEAD” I. He Will Come Again in Glory Christ already reigns through the Church. . . And today, we want to remember His Holiness, PB XVI intentions for the month of April: General intention: * Farmers and World Hunger. That our Lord may bless farmers with abundant harvests and sensitize the richer nations to respond to the ravages of hunger throughout the world. Mission intention: * Christians as Signs of Hope. That Christians working in desperate conditions among women, children, the poor, and the weak, may be signs of hope in their courageous witness to the Gospel of solidarity and love. Today on the liturgical calendar: Lenten Weekday St. Francis of Paola (Western Latin Tradition) Titus the Wonderworker (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-040109-lenten-wednesday-catechism-659-667 http://ourcatechism.com/BroPorter/2009/03/oc-040109-lenten-wednesday-catechism-659-667#comments Tue, 31 Mar 2009 19:51:42 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1276 http://ourcatechism.com/BroPorter/2009/03/oc-040109-lenten-wednesday-catechism-659-667/feed 0 Congratulations!  If you've been following along since the new year, you have completed 90 days of the Catechism.  Those of you who've listened since that first podcast on October 1, 2008, have completed 6 months and for all of us, Congratulations!  If you've been following along since the new year, you have completed 90 days of the Catechism.  Those of you who've listened since that first podcast on October 1, 2008, have completed 6 months and for all of us, isn't it amazing and wonderful.  We're learning what our church expects us to know about faith and doctrine. Catechism 659-667 Article 6 “HE ASCENDED INTO HEAVEN AND IS SEATED AT THE RIGHT HAND OF THE FATHER” IN BRIEF And today, we want to remember His Holiness, PB XVI intentions for the month of April: General intention: * Farmers and World Hunger. That our Lord may bless farmers with abundant harvests and sensitize the richer nations to respond to the ravages of hunger throughout the world. Mission intention: * Christians as Signs of Hope. That Christians working in desperate conditions among women, children, the poor, and the weak, may be signs of hope in their courageous witness to the Gospel of solidarity and love. Today on the liturgical calendar: Lenten Weekday St. Hugh of Grenoble (Western Latin Tradition) Mary of Egypt (Eastern liturgical rites) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-033109-lenten-weekday-catechism-651-658 http://ourcatechism.com/BroPorter/2009/03/oc-033109-lenten-weekday-catechism-651-658#comments Mon, 30 Mar 2009 14:38:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1273 http://ourcatechism.com/BroPorter/2009/03/oc-033109-lenten-weekday-catechism-651-658/feed 0 Catechism 651-658 III. THE MEANING AND SAVING SIGNIFICANCE OF THE RESURRECTION IN BRIEF - Today on the liturgical calendar: Lenten Weekday St. Stephen of Mar Saba (Western Latin Tradition) * Roman Rite, whose historical forms are usually classified as ... Catechism 651-658 III. THE MEANING AND SAVING SIGNIFICANCE OF THE RESURRECTION IN BRIEF Today on the liturgical calendar: Lenten Weekday St. Stephen of Mar Saba (Western Latin Tradition) * Roman Rite, whose historical forms are usually classified as follows o Pre-Tridentine Mass (the various pre-1570 ordinary forms; now defunct) o Ordo Missae of Pius V (1570-1970 ordinary form, 1970 until today extraordinary form) o Novus Ordo Missae of Paul VI (1970 until today ordinary form) o Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII  (2007 extraordinary form) * Anglican Use (in the United States, formerly Anglican congregations) * Ambrosian Rite (in Milan, Italy and neighbouring areas) * Aquileian Rite (defunct: northeastern Italy) * Durham Rite (defunct: Durham, England) * Gallican Rite (defunct: 'Gaul' i.e. France) * Mozarabic Rite (in Toledo and Salamanca, Spain) * Celtic Rite (defunct: British Isles) * Sarum Rite (defunct: England) * Use of York (defunct: England) * Catholic Order Rites (generally defunct) o Benedictine Rite o Carmelite Rite o Cistercian Rite o Dominican Rite o Franciscan Rite o Friars Minor Capuchin Rite o Premonstratensian Rite o Servite Rite Hypatios the Wonderworker (Eastern liturgical rites) # Alexandrian tradition * Coptic Rite * Ethiopic Rite # Antiochian (Antiochene or West-Syrian) tradition * Maronite Rite * Syrian Rite * Syro-Malankara Rite # Armenian Rite # Chaldean or East Syrian tradition: * Chaldean Rite * Syro-Malabar Rite # Constantinopolitan tradition: * Byzantine Rite: this rite, used by 14 Eastern Catholic Churches. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-033009-lenten-monday-catechism-647-650 http://ourcatechism.com/BroPorter/2009/03/oc-033009-lenten-monday-catechism-647-650#comments Sun, 29 Mar 2009 08:49:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1269 http://ourcatechism.com/BroPorter/2009/03/oc-033009-lenten-monday-catechism-647-650/feed 0 Catechism 647-650 The Resurrection as transcendent event II. THE RESURRECTION - A WORK OF THE HOLY TRINITY - Today on the liturgical calendar: Lenten Weekday St. Peter Regalado (Western Latin Tradition) * Roman Rite, Catechism 647-650 The Resurrection as transcendent event II. THE RESURRECTION - A WORK OF THE HOLY TRINITY Today on the liturgical calendar: Lenten Weekday St. Peter Regalado (Western Latin Tradition) * Roman Rite, whose historical forms are usually classified as follows o Pre-Tridentine Mass (the various pre-1570 ordinary forms; now defunct) o Ordo Missae of Pius V (1570-1970 ordinary form, 1970 until today extraordinary form) o Novus Ordo Missae of Paul VI (1970 until today ordinary form) o Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII  (2007 extraordinary form) * Anglican Use (in the United States, formerly Anglican congregations) * Ambrosian Rite (in Milan, Italy and neighbouring areas) * Aquileian Rite (defunct: northeastern Italy) * Durham Rite (defunct: Durham, England) * Gallican Rite (defunct: 'Gaul' i.e. France) * Mozarabic Rite (in Toledo and Salamanca, Spain) * Celtic Rite (defunct: British Isles) * Sarum Rite (defunct: England) * Use of York (defunct: England) * Catholic Order Rites (generally defunct) o Benedictine Rite o Carmelite Rite o Cistercian Rite o Dominican Rite o Franciscan Rite o Friars Minor Capuchin Rite o Premonstratensian Rite o Servite Rite John Climacus the Righteous, author of The Divine Ladder of Ascent (Eastern liturgical rites) # Alexandrian tradition * Coptic Rite * Ethiopic Rite # Antiochian (Antiochene or West-Syrian) tradition * Maronite Rite * Syrian Rite * Syro-Malankara Rite # Armenian Rite # Chaldean or East Syrian tradition: * Chaldean Rite * Syro-Malabar Rite # Constantinopolitan tradition: * Byzantine Rite: this rite, used by 14 Eastern Catholic Churches. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032909-5th-sunday-of-lent-catechism-641-646 http://ourcatechism.com/BroPorter/2009/03/oc-032909-5th-sunday-of-lent-catechism-641-646#comments Sat, 28 Mar 2009 08:50:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1265 http://ourcatechism.com/BroPorter/2009/03/oc-032909-5th-sunday-of-lent-catechism-641-646/feed 0 Catechism 641-646 The appearances of the Risen One - Today on the liturgical calendar: 5th Sunday of Lent Blessed Ludovico of Casoria (Western Latin Tradition) * Roman Rite, whose historical forms are usually classified as follows o Pre-Tridentine Mass... Catechism 641-646 The appearances of the Risen One Today on the liturgical calendar: 5th Sunday of Lent Blessed Ludovico of Casoria (Western Latin Tradition) * Roman Rite, whose historical forms are usually classified as follows o Pre-Tridentine Mass (the various pre-1570 ordinary forms; now defunct) o Ordo Missae of Pius V (1570-1970 ordinary form, 1970 until today extraordinary form) o Novus Ordo Missae of Paul VI (1970 until today ordinary form) * Anglican Use (in the United States, formerly Anglican congregations) * Ambrosian Rite (in Milan, Italy and neighbouring areas) * Aquileian Rite (defunct: northeastern Italy) * Durham Rite (defunct: Durham, England) * Gallican Rite (defunct: 'Gaul' i.e. France) * Mozarabic Rite (in Toledo and Salamanca, Spain) * Celtic Rite (defunct: British Isles) * Sarum Rite (defunct: England) * Use of York (defunct: England) * Catholic Order Rites (generally defunct) o Benedictine Rite o Carmelite Rite o Cistercian Rite o Dominican Rite o Franciscan Rite o Friars Minor Capuchin Rite o Premonstratensian Rite o Servite Rite Sunday of St. John Climacus (Eastern liturgical rites) # Alexandrian tradition * Coptic Rite * Ethiopic Rite # Antiochian (Antiochene or West-Syrian) tradition * Maronite Rite * Syrian Rite * Syro-Malankara Rite # Armenian Rite # Chaldean or East Syrian tradition: * Chaldean Rite * Syro-Malabar Rite # Constantinopolitan tradition: * Byzantine Rite: this rite, used by 14 Eastern Catholic Churches. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032809-lenten-saturday-catechism-638-640 http://ourcatechism.com/BroPorter/2009/03/oc-032809-lenten-saturday-catechism-638-640#comments Fri, 27 Mar 2009 10:43:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1261 http://ourcatechism.com/BroPorter/2009/03/oc-032809-lenten-saturday-catechism-638-640/feed 0 Catechism 638-640 Paragraph 2. ON THE THIRD DAY HE ROSE FROM THE DEAD I. THE HISTORICAL AND TRANSCENDENT EVENT The empty tomb - Today on the liturgical calendar: Lenten Saturday St. Hesychius of Jerusalem  (Western Latin Tradition) * Roman Rite, Catechism 638-640 Paragraph 2. ON THE THIRD DAY HE ROSE FROM THE DEAD I. THE HISTORICAL AND TRANSCENDENT EVENT The empty tomb Today on the liturgical calendar: Lenten Saturday St. Hesychius of Jerusalem  (Western Latin Tradition) * Roman Rite, whose historical forms are usually classified as follows o Pre-Tridentine Mass (the various pre-1570 ordinary forms; now defunct) o Ordo Missae of Pius V (1570-1970 ordinary form, 1970 until today extraordinary form) o Novus Ordo Missae of Paul VI (1970 until today ordinary form) * Anglican Use (in the United States, formerly Anglican congregations) * Ambrosian Rite (in Milan, Italy and neighbouring areas) * Aquileian Rite (defunct: northeastern Italy) * Durham Rite (defunct: Durham, England) * Gallican Rite (defunct: 'Gaul' i.e. France) * Mozarabic Rite (in Toledo and Salamanca, Spain) * Celtic Rite (defunct: British Isles) * Sarum Rite (defunct: England) * Use of York (defunct: England) * Catholic Order Rites (generally defunct) o Benedictine Rite o Carmelite Rite o Cistercian Rite o Dominican Rite o Franciscan Rite o Friars Minor Capuchin Rite o Premonstratensian Rite o Servite Rite Hilarion the New (Eastern liturgical rites) # Alexandrian tradition * Coptic Rite * Ethiopic Rite # Antiochian (Antiochene or West-Syrian) tradition * Maronite Rite * Syrian Rite * Syro-Malankara Rite # Armenian Rite # Chaldean or East Syrian tradition: * Chaldean Rite * Syro-Malabar Rite # Constantinopolitan tradition: * Byzantine Rite: this rite, though used by 14 Eastern Catholic Churches. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032709-lenten-friday-catechism-631-637 http://ourcatechism.com/BroPorter/2009/03/oc-032709-lenten-friday-catechism-631-637#comments Thu, 26 Mar 2009 11:14:32 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1258 http://ourcatechism.com/BroPorter/2009/03/oc-032709-lenten-friday-catechism-631-637/feed 0 Catechism 631-637 - Article 5 “HE DESCENDED INTO HELL. ON THE THIRD DAY HE ROSE AGAIN” Paragraph 1. CHRIST DESCENDED INTO HELL IN BRIEF - Today on the liturgical calendar: Lenten Friday Blessed Francis Faà di Bruno (Western) Matrona of Thessaloniki (Ea... Catechism 631-637 Article 5 “HE DESCENDED INTO HELL. ON THE THIRD DAY HE ROSE AGAIN” Paragraph 1. CHRIST DESCENDED INTO HELL IN BRIEF Today on the liturgical calendar: Lenten Friday Blessed Francis Faà di Bruno (Western) Matrona of Thessaloniki (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032609-lenten-thursday-catechism-624-630 http://ourcatechism.com/BroPorter/2009/03/oc-032609-lenten-thursday-catechism-624-630#comments Wed, 25 Mar 2009 11:16:33 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1254 http://ourcatechism.com/BroPorter/2009/03/oc-032609-lenten-thursday-catechism-624-630/feed 0 Catechism 624-630 - Paragraph 3. JESUS CHRIST WAS BURIED Christ in the tomb in his body “You will not let your Holy One see corruption” “Buried with Christ. . .” IN BRIEF - Today on the liturgical calendar: - Lenten Wednesday Blessed Didacus of Cadiz (... Catechism 624-630 Paragraph 3. JESUS CHRIST WAS BURIED Christ in the tomb in his body “You will not let your Holy One see corruption” “Buried with Christ. . .” IN BRIEF Today on the liturgical calendar: Lenten Wednesday Blessed Didacus of Cadiz (Western) Synaxis in honor of the Archangel Gabriel (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032509-lenten-wednesday-catechism-618-623 http://ourcatechism.com/BroPorter/2009/03/oc-032509-lenten-wednesday-catechism-618-623#comments Tue, 24 Mar 2009 10:31:54 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1250 http://ourcatechism.com/BroPorter/2009/03/oc-032509-lenten-wednesday-catechism-618-623/feed 0 Catechism 618-623 - Our participation in Christ's sacrifice IN BRIEF - Today on the liturgical calendar: Lenten Wednesday Annunciation of the Lord (Western) Annunciation of the Theotokos (Eastern) - Catechism 618-623 Our participation in Christ's sacrifice IN BRIEF Today on the liturgical calendar: Lenten Wednesday Annunciation of the Lord (Western) Annunciation of the Theotokos (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032409-lenten-tuesday-catechism-612-617 http://ourcatechism.com/BroPorter/2009/03/oc-032409-lenten-tuesday-catechism-612-617#comments Mon, 23 Mar 2009 18:08:54 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1246 http://ourcatechism.com/BroPorter/2009/03/oc-032409-lenten-tuesday-catechism-612-617/feed 0 Catechism 612-617 - The agony at Gethsemani Christ's death is the unique and definitive sacrifice Jesus substitutes his obedience for our disobedience Jesus consummates his sacrifice on the cross - Today on the liturgical calendar: Lenten Tuesday St. Catechism 612-617 The agony at Gethsemani Christ's death is the unique and definitive sacrifice Jesus substitutes his obedience for our disobedience Jesus consummates his sacrifice on the cross Today on the liturgical calendar: Lenten Tuesday St. Catherine of Genoa (Western) Forefeast of the Annunciation of the Theotokos (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032309-lenten-monday-catechism-606-611 http://ourcatechism.com/BroPorter/2009/03/oc-032309-lenten-monday-catechism-606-611#comments Sun, 22 Mar 2009 11:24:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1241 http://ourcatechism.com/BroPorter/2009/03/oc-032309-lenten-monday-catechism-606-611/feed 0 Catechism 606-611 III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS “The Lamb who takes away the sin of the world” Jesus freely embraced the Father's redeeming love At the Last Supper Jesus anticipated the free offering of his life - Today on the ... Catechism 606-611 III. CHRIST OFFERED HIMSELF TO HIS FATHER FOR OUR SINS “The Lamb who takes away the sin of the world” Jesus freely embraced the Father's redeeming love At the Last Supper Jesus anticipated the free offering of his life Today on the liturgical calendar: Lenten Monday St. Turibius of Mogrovejo (Western) Nikon the Holy Martyr & his 200 Companion Martyrs (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032209-4th-sunday-of-lent-catechism-599-605 http://ourcatechism.com/BroPorter/2009/03/oc-032209-4th-sunday-of-lent-catechism-599-605#comments Sat, 21 Mar 2009 15:00:46 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1239 http://ourcatechism.com/BroPorter/2009/03/oc-032209-4th-sunday-of-lent-catechism-599-605/feed 0 Catechism 599-605 II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION God takes the initiative of universal redeeming love - Today on the liturgical calendar: Fourth Sunday of Lent St. Nicholas Owen  (Western) Sunday of the Holy Cross (Eastern) Wi... Catechism 599-605 II. CHRIST'S REDEMPTIVE DEATH IN GOD'S PLAN OF SALVATION God takes the initiative of universal redeeming love Today on the liturgical calendar: Fourth Sunday of Lent St. Nicholas Owen  (Western) Sunday of the Holy Cross (Eastern) With the help of God, we have almost reached the middle of the course of the Fast, where our strength has been worn down through abstinence, and the full difficulty of the labour set before us becomes apparent. Therefore our holy Mother, the Church of Christ, now brings to our help the all-holy Cross, the joy of the world, the strength of the faithful, the staff of the just, and the hope of sinners, so that by venerating it reverently, we might receive strength and grace to complete the divine struggle of the Fast. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032109-lenten-saturday-catechism-595-598 http://ourcatechism.com/BroPorter/2009/03/oc-032109-lenten-saturday-catechism-595-598#comments Fri, 20 Mar 2009 15:21:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1229 http://ourcatechism.com/BroPorter/2009/03/oc-032109-lenten-saturday-catechism-595-598/feed 0 Catechism 595-598 Paragraph 2. JESUS DIED CRUCIFIED I. THE TRIAL OF JESUS Divisions among the Jewish authorities concerning Jesus Jews are not collectively responsible for Jesus' death All sinners were the authors of Christ's Passion - Today on the lit... Catechism 595-598 Paragraph 2. JESUS DIED CRUCIFIED I. THE TRIAL OF JESUS Divisions among the Jewish authorities concerning Jesus Jews are not collectively responsible for Jesus' death All sinners were the authors of Christ's Passion Today on the liturgical calendar: Lenten Saturday Blessed John of Parma (Western) James the Confessor (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-032009-lenten-friday-catechism-587-594 http://ourcatechism.com/BroPorter/2009/03/oc-032009-lenten-friday-catechism-587-594#comments Thu, 19 Mar 2009 08:51:24 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1224 http://ourcatechism.com/BroPorter/2009/03/oc-032009-lenten-friday-catechism-587-594/feed 0 Catechism 587-594 III. JESUS AND ISRAEL'S FAITH IN THE ONE GOD AND SAVIOUR IN BRIEF - Today on the liturgical calendar: Lenten Friday St. Salvator of Horta (Western) Saint Cuthbert the Wonderworker, Bishop of Lindisfarne (Eastern) - Catechism 587-594 III. JESUS AND ISRAEL'S FAITH IN THE ONE GOD AND SAVIOUR IN BRIEF Today on the liturgical calendar: Lenten Friday St. Salvator of Horta (Western) Saint Cuthbert the Wonderworker, Bishop of Lindisfarne (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031909-lenten-thursday-catechism-583-586 http://ourcatechism.com/BroPorter/2009/03/oc-031909-lenten-thursday-catechism-583-586#comments Thu, 19 Mar 2009 08:04:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1220 http://ourcatechism.com/BroPorter/2009/03/oc-031909-lenten-thursday-catechism-583-586/feed 0 Catechism 583-586 II. JESUS AND THE TEMPLE - Today on the liturgical calendar Lenten Thursday St. Joseph  (Western) Chrysanthos & Daria the Martyrs (Eastern) - Catechism 583-586 II. JESUS AND THE TEMPLE Today on the liturgical calendar Lenten Thursday St. Joseph  (Western) Chrysanthos & Daria the Martyrs (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031809-lenten-wednesday-catechism-577-582 http://ourcatechism.com/BroPorter/2009/03/oc-031809-lenten-wednesday-catechism-577-582#comments Wed, 18 Mar 2009 15:39:24 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1213 http://ourcatechism.com/BroPorter/2009/03/oc-031809-lenten-wednesday-catechism-577-582/feed 2 Catechism 577-582 I. JESUS AND THE LAW - Today on the liturgical calendar: Lenten Wednesday St. Cyril of Jerusalem (Western) Cyril, Patriarch of Jerusalem (Eastern) - Catechism 577-582 I. JESUS AND THE LAW Today on the liturgical calendar: Lenten Wednesday St. Cyril of Jerusalem (Western) Cyril, Patriarch of Jerusalem (Eastern) Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031709-lenten-tuesday-catechism-571-576 http://ourcatechism.com/BroPorter/2009/03/oc-031709-lenten-tuesday-catechism-571-576#comments Tue, 17 Mar 2009 10:00:58 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1210 http://ourcatechism.com/BroPorter/2009/03/oc-031709-lenten-tuesday-catechism-571-576/feed 0 Catechism 571-576 Article 4 “JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED AND WAS BURIED” - Paragraph 1. JESUS AND ISRAEL - Today on the liturgical calendar: Lenten Tuesday St. Patrick  (Western) Saint Patrick, Catechism 571-576 Article 4 “JESUS CHRIST SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DIED AND WAS BURIED” Paragraph 1. JESUS AND ISRAEL Today on the liturgical calendar: Lenten Tuesday St. Patrick  (Western) Saint Patrick, the Enlightener of Ireland  (Eastern) Also visit saints.sqpn.com to view other Saints/beati celebrated today. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031609-lenten-monday-catechism-561-570 http://ourcatechism.com/BroPorter/2009/03/oc-031609-lenten-monday-catechism-561-570#comments Sun, 15 Mar 2009 13:53:41 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1206 http://ourcatechism.com/BroPorter/2009/03/oc-031609-lenten-monday-catechism-561-570/feed 0 Catechism 561-570 IN BRIEF - Today on the liturgical calendar: Lenten Monday St. Clement Mary Hofbauer (Western) St Savinos the Martyr of Egypt (Eastern) - Also visit saints.sqpn.com to view other Saints/beatified celebrated today. - Catechism 561-570 IN BRIEF Today on the liturgical calendar: Lenten Monday St. Clement Mary Hofbauer (Western) St Savinos the Martyr of Egypt (Eastern) Also visit saints.sqpn.com to view other Saints/beatified celebrated today. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031509-third-sunday-of-lent-catechism-557-560 http://ourcatechism.com/BroPorter/2009/03/oc-031509-third-sunday-of-lent-catechism-557-560#comments Sat, 14 Mar 2009 19:31:38 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1198 http://ourcatechism.com/BroPorter/2009/03/oc-031509-third-sunday-of-lent-catechism-557-560/feed 0 Catechism 557-560 Jesus' ascent to Jerusalem Jesus' messianic entrance into Jerusalem - Today on the liturgical calendar: 3rd Sunday of Lent St. Louise de Marillac (Western) - - . - . - . - . - . - Sunday of St. Gregory Palamas (Eastern) - - . - . Catechism 557-560 Jesus' ascent to Jerusalem Jesus' messianic entrance into Jerusalem Today on the liturgical calendar: 3rd Sunday of Lent St. Louise de Marillac (Western) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-louise-de-marillac.jpg) . . . . . Sunday of St. Gregory Palamas (Eastern) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-gregory-palamas.jpg) . . . . . . Please click on the Saint of the Day image to learn more; also visit saints.sqpn.com to view other Saints/beati celebrated today. Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031409-lenten-saturday-catechism-554-556 http://ourcatechism.com/BroPorter/2009/03/oc-031409-lenten-saturday-catechism-554-556#comments Fri, 13 Mar 2009 09:08:07 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1193 http://ourcatechism.com/BroPorter/2009/03/oc-031409-lenten-saturday-catechism-554-556/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 554-556 A foretaste of the kingdom: the Transfiguration Today on the liturgical calendar: Lenten Weekday Saint Leobinus of Chartres (Western) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/saint-leobinus-of-chartres.jpg) Son of peasants, he was a field worker and shepherd in his youth. Thirsting for education, he went to the monastery at Noailles, working for the monks by day, being taught by them at night. He studied late by candle light, which annoyed the monks who had to wake for early prayers; Leobinus put a screen around the candle, and pressed on. Friend of Saint Carilef. Student of Saint Avitus, who suggested that the young man join the house. Monk at Lyons, France. Captured by renegade soldiers during war between the Franks and Burgundians, Leobinus was tortured to make him give up the location of the monastery's treasure. He told the soldiers nothing, and they left him for dead, thinking they'd drowned him; he eventually recovered. Joined Saint Avitus' community at Le Perche. Priest. Abbot at Brou. Bishop of Chartres. Noted reformer. Participant of the synod of Orleans in 549, and Paris in 552. Miracle worker; had the gift of healing, especially of dropsy or edema. Worked with Saint Caletric who gave him his last Communion, and succeeded him. Innkeepers and wine merchants near Chartres considered him their patron. Born at Poitiers, France Died 14 March 558 following a lengthy illness Representation with Saint Caletric in bed, receiving Communion from Saint Caletric studying in a field, often while watching sheep Benedict the Righteous of Nursia (Eastern) This Saint, whose name means "blessed," was born in 480 in Nursia, a small town about seventy miles northeast of Rome. He struggled in asceticism from his youth in deserted regions, where his example drew many who desired to emulate him. Hence, he ascended Mount Cassino in Campania and built a monastery there. The Rule that he gave his monks, which was inspired by the writings of Saint John Cassian, Saint Basil the Great, and other Fathers, became a pattern for monasticism in the West; because of this, he is often called the first teacher of monks in the West. He reposed in 547. To learn more about today's saint/beati, visit the shownotes and click on the Saint of the Day image.  Also visit saints.sqpn.com to view other Saints/beati celebrated today. Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031309-lenten-friday-catechism-547-553 http://ourcatechism.com/BroPorter/2009/03/oc-031309-lenten-friday-catechism-547-553#comments Thu, 12 Mar 2009 09:35:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1187 http://ourcatechism.com/BroPorter/2009/03/oc-031309-lenten-friday-catechism-547-553/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. I'm streamlining the shownotes once again to only put the headings of the Catechism instead of pasting the whole section(s).  This was taking too much room and the Catechism is available on several places online.  Thank you for your understanding.  You may also wish to buy the Catechism by clicking on the Aquinas and More images on the website. Catechism 547-553 The signs of the kingdom of God “The keys of the kingdom” Today on the liturgical calendar: Lenten Weekday St. Leander of Seville (Western) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-leander-of-seville.jpeg)The next time you recite the Nicene Creed at Mass, think of today’s saint. For it was Leander of Seville who, as bishop, introduced the practice in the sixth century. He saw it as a way to help reinforce the faith of his people and as an antidote against the heresy of Arianism, which denied the divinity of Christ. By the end of his life, Leander had helped Christianity flourish in Spain at a time of political and religious upheaval. Translation of the Holy Relics of St Nicephoros,Archbishop of Constantinople (Eastern) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-nicephoros.jpeg)St Nicephoros whose main feast is on June 2) was a dignitary at the court of the Empress Irene (797-802 AD), and then after receiving monastic tonsure, he became known for his piety. In the year 806 AD, he was elevated to the Patriarchal Throne. The Saint was a zealous defender of the holy Icons. When the Iconoclast Emperor Leo the Armenian (813-820 AD) came to rule, St Nikephoros was exiled to Prokonnis in 815 AD, where he died in the year 828 AD. In the year 846 AD the holy relics of St Nikephoros were opened when St Methodius (commemorated June 14) was Archbishop (Ecumenical Patriarch) of Constantinople. The relics were found incorrupt and fragrant. They transferred them from Prokonnis to Constantinople and placed them for one day in Hagia Sophia, and then they were transferred to the Church of the Holy Apostles. The Saint's hands are preserved at Hilandar Monastery on Mount Athos. To learn more about today's saint/beati, visit the shownotes and click on the Saint of the Day image.  Also visit saints.sqpn.com to view other Saints/beati celebrated today. Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031209-lenten-thursday-catechism-541-546 http://ourcatechism.com/BroPorter/2009/03/oc-031209-lenten-thursday-catechism-541-546#comments Wed, 11 Mar 2009 10:23:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1180 http://ourcatechism.com/BroPorter/2009/03/oc-031209-lenten-thursday-catechism-541-546/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 541-546 “The kingdom of God is at hand” The proclamation of the kingdom of God Today on the liturgical calendar: Lenten Weekday Blessed Angela Salawa (Western) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/blessed-angela-salawa.jpg)Angela gave great service in caring for soldiers wounded in World War I. After 1918 her health did not permit her to exercise her customary apostolate. Addressing herself to Christ, she wrote in her diary, "I want you to be adored as much as you were destroyed." In another place, she wrote, "Lord, I live by your will. I shall die when you desire; save me because you can. . . . .. Symeon the New Theologian (Eastern) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-symeon-the-new-theologian.jpg)Our venerable and God-bearing father Symeon the New Theologian (949–1022) is one of three saints of the Orthodox church to have been given the title of Theologian (the others are St. John the Apostle and St. Gregory Nazianzen). Born in Galatia and educated at Constantinople, he became abbot of the monastery of St. Mamas. His feast day is celebrated by some on March 12, the date of his repose, while others commemorate his feast on October 12, because March 12 falls within Great Lent. St. Symeon was a poet who embodied the mystical tradition. He wrote that humans could experience the Spirit of God directly. His works influenced the hesychastic controversy of the 14th century. To learn more about today's saint/beati, visit the shownotes and click on the Saint of the Day image.  Also visit saints.sqpn.com to view other saints/beati celebrated today. Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031109-lenten-wednesday-catechism-535-540 http://ourcatechism.com/BroPorter/2009/03/oc-031109-lenten-wednesday-catechism-535-540#comments Tue, 10 Mar 2009 09:58:06 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1175 http://ourcatechism.com/BroPorter/2009/03/oc-031109-lenten-wednesday-catechism-535-540/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 535-540 III. THE MYSTERIES OF JESUS' PUBLIC LIFE The baptism of Jesus 535 Jesus' public life begins with his baptism by John in the Jordan. [228] John preaches “a baptism of repentance for the forgiveness of sins”. [229] A crowd of sinners [230] - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be baptized by him. “Then Jesus appears.” the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, “This is my beloved Son.” [231] This is the manifestation (“Epiphany”) of Jesus as Messiah of Israel and Son of God. 536 The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already “the Lamb of God, who takes away the sin of the world”. [232] Already he is anticipating the “baptism” of his bloody death. [233] Already he is coming to “fulfil all righteousness”, that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. [234] The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. [235] The Spirit whom Jesus possessed in fullness from his conception comes to “rest on him”. [236] Jesus will be the source of the Spirit for all mankind. At his baptism “the heavens were opened” [237] - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation. 537 Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. the Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father's beloved son in the Son and “walk in newness of life”: [238] Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. [239] Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God. [240] Jesus' temptations 538 The Gospels speak of a time of solitude for Jesus in the desert immediately after his baptism by John. Driven by the Spirit into the desert, Jesus remains there for forty days without eating; he lives among wild beasts, and angels minister to him. [241] At the end of this time Satan tempts him three times, seeking to compromise his filial attitude toward God. Jesus rebuffs these attacks, which recapitulate the temptations of Adam in Paradise and of Israel in the desert, and the devil leaves him “until an opportune time”. [242] 539 The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel's vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God's Servant, totally obedient to the divine will. In this, Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-031009-lenten-tuesday-catechism-531-534 http://ourcatechism.com/BroPorter/2009/03/oc-031009-lenten-tuesday-catechism-531-534#comments Mon, 09 Mar 2009 08:50:29 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1167 http://ourcatechism.com/BroPorter/2009/03/oc-031009-lenten-tuesday-catechism-531-534/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 531-534 The mysteries of Jesus' hidden life 531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God, [221] a life in the community. From this whole period it is revealed to us that Jesus was “obedient” to his parents and that he “increased in wisdom and in stature, and in favour with God and man.” [222] 532 Jesus' obedience to his mother and legal father fulfils the fourth commandment perfectly and was the temporal image of his filial obedience to his Father in heaven. the everyday obedience of Jesus to Joseph and Mary both announced and anticipated the obedience of Holy Thursday: “Not my will. . .” [223] The obedience of Christ in the daily routine of his hidden life was already inaugurating his work of restoring what the disobedience of Adam had destroyed. [224] 533 The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life: The home of Nazareth is the school where we begin to understand the life of Jesus - the school of the Gospel. First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us. . . A lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character... A lesson of work. Nazareth, home of the “Carpenter's Son”, in you I would choose to understand and proclaim the severe and redeeming law of human work. . . To conclude, I want to greet all the workers of the world, holding up to them their great pattern their brother who is God. [225] 534 The finding of Jesus in the temple is the only event that breaks the silence of the Gospels about the hidden years of Jesus. [226] Here Jesus lets us catch a glimpse of the mystery of his total consecration to a mission that flows from his divine sonship: “Did you not know that I must be about my Father's work?” [227] Mary and Joseph did not understand these words, but they accepted them in faith. Mary “kept all these things in her heart” during the years Jesus remained hidden in the silence of an ordinary life. Today on the liturgical calendar: Lenten Weekday St. Dominic Savio (western) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-dominic-savio.jpeg) As a youth, Dominic spent hours rapt in prayer. His raptures he called "my distractions." Even in play, he said that at times "It seems heaven is opening just above me. I am afraid I may say or do something that will make the other boys laugh." Dominic would say, "I can't do big things. But I want all I do, even the smallest thing, to be for the greater glory of God." Dominic's health, always frail, led to lung problems and he was sent home to recuperate. As was the custom of the day, he was bled in the thought that this would help, but it only worsened his condition. He died on March 9, 1857, after receiving the Last Sacraments. St. John Bosco himself wrote the account of his life. Some thought that Dominic was too young to be considered a saint. St. Pius X declared that just the opposite was true, and went ahead with his cause. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030909-lenten-monday-catechism-525-530 http://ourcatechism.com/BroPorter/2009/03/oc-030909-lenten-monday-catechism-525-530#comments Sun, 08 Mar 2009 07:54:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1161 http://ourcatechism.com/BroPorter/2009/03/oc-030909-lenten-monday-catechism-525-530/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 525-530 The Christmas mystery 525 Jesus was born in a humble stable, into a poor family. [202] Simple shepherds were the first witnesses to this event. In this poverty heaven's glory was made manifest. [203] The Church never tires of singing the glory of this night: The Virgin today brings into the world the Eternal and the earth offers a cave to the Inaccessible.  The angels and shepherds praise him and the magi advance with the star, For you are born for us, Little Child, God eternal! [204] 526 To become a child in relation to God is the condition for entering the kingdom. [205] For this, we must humble ourselves and become little. Even more: to become “children of God” we must be “born from above” or “born of God”. [206] Only when Christ is formed in us will the mystery of Christmas be fulfilled in us. [207] Christmas is the mystery of this marvelous exchange”: O marvellous exchange! Man's Creator has become man, born of the Virgin. We have been made sharers in the divinity of Christ who humbled himself to share our humanity. [208] The mysteries of Jesus' infancy 527 Jesus' circumcision, on the eighth day after his birth, [209] is the sign of his incorporation into Abraham's descendants, into the people of the covenant. It is the sign of his submission to the Law [210] and his deputation to Israel's worship, in which he will participate throughout his life. This sign prefigures that “circumcision of Christ” which is Baptism. [211] 528 The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. the great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee. [212] In the magi, representatives of the neighbouring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. the magi's coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. [213] Their coming means that pagans can discover Jesus and worship him as Son of God and Saviour of the world only by turning towards the Jews and receiving from them the messianic promise as contained in the Old Testament. [214] The Epiphany shows that “the full number of the nations” now takes its “place in the family of the patriarchs”, and acquires Israelitica dignitas [215] (is made “worthy of the heritage of Israel”).529 The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord. [216] With Simeon and Anna, all Israel awaits its encounter with the Saviour - the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the “light to the nations” and the “glory of Israel”, but also “a sign that is spoken against”. the sword of sorrow predicted for Mary announces Christ's perfect and unique oblation on the cross that will impart the salvation God had “prepared in the presence of all peoples”. 530 The flight into Egypt and the massacre of the innocents [217] make manifest the opposition of darkness to the light: “He came to his own home, and his own people received him not. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030809-2nd-sunday-of-lent-catechism-519-524 http://ourcatechism.com/BroPorter/2009/03/oc-030809-2nd-sunday-of-lent-catechism-519-524#comments Sat, 07 Mar 2009 14:21:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1158 http://ourcatechism.com/BroPorter/2009/03/oc-030809-2nd-sunday-of-lent-catechism-519-524/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 519-524 Our communion in the mysteries of Jesus 519 All Christ's riches “are for every individual and are everybody's property.” [187] Christ did not live his life for himself but for us, from his Incarnation “for us men and for our salvation” to his death “for our sins” and Resurrection “for our justification”. [188] He is still “our advocate with the Father”, who “always lives to make intercession” for us. [189] He remains ever “in the presence of God on our behalf, bringing before him all that he lived and suffered for us.” [190] 520 In all of his life Jesus presents himself as our model. He is “the perfect man”, [191] who invites us to become his disciples and follow him. In humbling himself, he has given us an example to imitate, through his prayer he draws us to pray, and by his poverty he calls us to accept freely the privation and persecutions that may come our way. [192] 521 Christ enables us to live in him all that he himself lived, and he lives it in us. “By his Incarnation, he, the Son of God, has in a certain way united himself with each man.” [193] We are called only to become one with him, for he enables us as the members of his Body to share in what he lived for us in his flesh as our model: We must continue to accomplish in ourselves the stages of Jesus' life and his mysteries and often to beg him to perfect and realize them in us and in his whole Church. . . For it is the plan of the Son of God to make us and the whole Church partake in his mysteries and to extend them to and continue them in us and in his whole Church. This is his plan for fulfilling his mysteries in us. [194] II. THE MYSTERIES OF JESUS' INFANCY AND HIDDEN LIFE The preparations 522 The coming of God's Son to earth is an event of such immensity that God willed to prepare for it over centuries. He makes everything converge on Christ: all the rituals and sacrifices, figures and symbols of the “First Covenant”. [195] He announces him through the mouths of the prophets who succeeded one another in Israel. Moreover, he awakens in the hearts of the pagans a dim expectation of this coming. 523 St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way. [196] “Prophet of the Most High”, John surpasses all the prophets, of whom he is the last. [197] He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being “the friend of the bridegroom”, whom he points out as “the Lamb of God, who takes away the sin of the world”. [198] Going before Jesus “in the spirit and power of Elijah”, John bears witness to Christ in his preaching, by his Baptism of conversion, and through his martyrdom. [199] 524 When the Church celebrates the liturgy of Advent each year, she makes present this ancient expectancy of the Messiah, for by sharing in the long preparation for the Saviour's first coming, the faithful renew their ardent desire for his second coming. [200] By celebrating the precursor's birth and martyrdom, the Church unites herself to his desire: “He must increase, but I must decrease.” [201] Today on the liturgical calendar: 2nd Sunday of Lent St John of God (Western church) Theophylaktos, Bishop of Nicomedea (Eastern church) To learn more about today's saint/beati, Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030708-lenten-saturday-catechism-512-518 http://ourcatechism.com/BroPorter/2009/03/oc-030708-lenten-saturday-catechism-512-518#comments Fri, 06 Mar 2009 09:47:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1152 http://ourcatechism.com/BroPorter/2009/03/oc-030708-lenten-saturday-catechism-512-518/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 512-518 Paragraph 3. THE MYSTERIES OF CHRIST'S LIFE 512 Concerning Christ's life the Creed speaks only about the mysteries of the Incarnation (conception and birth) and Paschal mystery (passion, crucifixion, death, burial, descent into hell, resurrection and ascension). It says nothing explicitly about the mysteries of Jesus' hidden or public life, but the articles of faith concerning his Incarnation and Passover do shed light on the whole of his earthly life. “All that Jesus did and taught, from the beginning until the day when he was taken up to heaven”, [171] is to be seen in the light of the mysteries of Christmas and Easter. 513 According to circumstances catechesis will make use of all the richness of the mysteries of Jesus. Here it is enough merely to indicate some elements common to all the mysteries of Christ's life (I), in order then to sketch the principal mysteries of Jesus' hidden (II) and public (III) life. I. CHRIST'S WHOLE LIFE IS MYSTERY 514 Many things about Jesus of interest to human curiosity do not figure in the Gospels. Almost nothing is said about his hidden life at Nazareth, and even a great part of his public life is not recounted. [172] What is written in the Gospels was set down there “so that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.” [173] 515 The Gospels were written by men who were among the first to have the faith [174] and wanted to share it with others.  Having known in faith who Jesus is, they could see and make others see the traces of his mystery in all his earthly life. From the swaddling clothes of his birth to the vinegar of his Passion and the shroud of his Resurrection, everything in Jesus' life was a sign of his mystery. [175] His deeds, miracles and words all revealed that “in him the whole fullness of  deity dwells bodily.” [176] His humanity appeared as “sacrament”, that is, the sign and instrument, of his divinity and of the salvation he brings: what was visible in his earthly life leads to the invisible mystery of his divine sonship and redemptive mission Characteristics common to Jesus' mysteries 516 Christ's whole earthly life - his words and deeds, his silences and sufferings, indeed his manner of being and speaking - is Revelation of the Father. Jesus can say: “Whoever has seen me has seen the Father”, and the Father can say: “This is my Son, my Chosen; listen to him!” [177] Because our Lord became man in order to do his Father's will, even the least characteristics of his mysteries manifest “God's love. . . among us”. [178] 517 Christ's whole life is a mystery of redemption. Redemption comes to us above all through the blood of his cross, [179] but this mystery is at work throughout Christ's entire life: -already in his Incarnation through which by becoming poor he enriches us with his poverty; [180] - in his hidden life which by his submission atones for our disobedience; [181] - in his word which purifies its hearers; [182]- in his healings and exorcisms by which “he took our infirmities and bore our diseases”; [183] - and in his Resurrection by which he justifies us. [184] 518 Christ's whole life is a mystery of recapitulation. All Jesus did, said and suffered had for its aim restoring fallen man to his original vocation: Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030609-lenten-friday-catechism-502-511 http://ourcatechism.com/BroPorter/2009/03/oc-030609-lenten-friday-catechism-502-511#comments Thu, 05 Mar 2009 10:26:46 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1145 http://ourcatechism.com/BroPorter/2009/03/oc-030609-lenten-friday-catechism-502-511/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 502-511 Mary's virginal motherhood in God's plan 502 The eyes of faith can discover in the context of the whole of Revelation the mysterious reasons why God in his saving plan wanted his Son to be born of a virgin. These reasons touch both on the person of Christ and his redemptive mission, and on the welcome Mary gave that mission on behalf of all men. 503 Mary's virginity manifests God's absolute initiative in the Incarnation. Jesus has only God as Father. “He was never estranged from the Father because of the human nature which he assumed. . . He is naturally Son of the Father as to his divinity and naturally son of his mother as to his humanity, but properly Son of the Father in both natures.” [161] 504 Jesus is conceived by the Holy Spirit in the Virgin Mary's womb because he is the New Adam, who inaugurates the new creation: “The first man was from the earth, a man of dust; the second man is from heaven.” [162] From his conception, Christ's humanity is filled with the Holy Spirit, for God “gives him the Spirit without measure.” [163] From “his fullness” as the head of redeemed humanity “we have all received, grace upon grace.” [164] 505 By his virginal conception, Jesus, the New Adam, ushers in the new birth of children adopted in the Holy Spirit through faith. “How can this be?” [165] Participation in the divine life arises “not of blood nor of the will of the flesh nor of the will of man, but of God”. [166] The acceptance of this life is virginal because it is entirely the Spirit's gift to man. the spousal character of the human vocation in relation to God [167] is fulfilled perfectly in Mary's virginal motherhood. 506 Mary is a virgin because her virginity is the sign of her faith “unadulterated by any doubt”, and of her undivided gift of herself to God's will. [168] It is her faith that enables her to become the mother of the Saviour: “Mary is more blessed because she embraces faith in Christ than because she conceives the flesh of Christ.” [169] 507 At once virgin and mother, Mary is the symbol and the most perfect realization of the Church: “the Church indeed. . . by receiving the word of God in faith becomes herself a mother. By preaching and Baptism she brings forth sons, who are conceived by the Holy Spirit and born of God, to a new and immortal life. She herself is a virgin, who keeps in its entirety and purity the faith she pledged to her spouse.” [170] IN BRIEF 508 From among the descendants of Eve, God chose the Virgin Mary to be the mother of his Son. “Full of grace”, Mary is “the most excellent fruit of redemption” (SC 103): from the first instant of her conception, she was totally preserved from the stain of original sin and she remained pure from all personal sin throughout her life. 509 Mary is truly “Mother of God” since she is the mother of the eternal Son of God made man, who is God himself. 510 Mary “remained a virgin in conceiving her Son, a virgin in giving birth to him, a virgin in carrying him, a virgin in nursing him at her breast, always a virgin” (St. Augustine, Serm. 186, 1: PL 38, 999): with her whole being she is “the handmaid of the Lord” ( Lk 1:38). 511 The Virgin Mary “co-operated through free faith and obedience in human salvation” (LG 56). She uttered her yes “in the name of all human nature” (St. Thomas Aquinas, Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030509-lenten-thursday-catechism-496-501 http://ourcatechism.com/BroPorter/2009/03/oc-030509-lenten-thursday-catechism-496-501#comments Wed, 04 Mar 2009 23:35:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1139 http://ourcatechism.com/BroPorter/2009/03/oc-030509-lenten-thursday-catechism-496-501/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 496-501 Mary's virginity 496 From the first formulations of her faith, the Church has confessed that Jesus was conceived solely by the power of the Holy Spirit in the womb of the Virgin Mary, affirming also the corporeal aspect of this event: Jesus was conceived “by the Holy Spirit without human seed”. [146] The Fathers see in the virginal conception the sign that it truly was the Son of God who came in a humanity like our own. Thus St. Ignatius of Antioch at the beginning of the second century says: You are firmly convinced about our Lord, who is truly of the race of David according to the flesh, Son of God according to the will and power of God, truly born of a virgin,. . . he was truly nailed to a tree for us in his flesh under Pontius Pilate. . . he truly suffered, as he is also truly risen. [147] 497 The Gospel accounts understand the virginal conception of Jesus as a divine work that surpasses all human understanding and possibility: [148] “That which is conceived in her is of the Holy Spirit”, said the angel to Joseph about Mary his fiancee. [149] The Church sees here the fulfilment of the divine promise given through the prophet Isaiah: “Behold, a virgin shall conceive and bear a son.” [150] 498 People are sometimes troubled by the silence of St. Mark's Gospel and the New Testament Epistles about Jesus' virginal conception. Some might wonder if we were merely dealing with legends or theological constructs not claiming to be history. To this we must respond: Faith in the virginal conception of Jesus met with the lively opposition, mockery or incomprehension of non-believers, Jews and pagans alike; [151] so it could hardly have been motivated by pagan mythology or by some adaptation to the ideas of the age. the meaning of this event is accessible only to faith, which understands in it the “connection of these mysteries with one another” [152] in the totality of Christ's mysteries, from his Incarnation to his Passover. St. Ignatius of Antioch already bears witness to this connection: “Mary's virginity and giving birth, and even the Lord's death escaped the notice of the prince of this world: these three mysteries worthy of proclamation were accomplished in God's silence.” [153] Mary - “ever-virgin” 499 The deepening of faith in the virginal motherhood led the Church to confess Mary's real and perpetual virginity even in the act of giving birth to the Son of God made man. [154] In fact, Christ's birth “did not diminish his mother's virginal integrity but sanctified it.” [155] and so the liturgy of the Church celebrates Mary as Aeiparthenos, the “Ever-virgin”. [156] 500 Against this doctrine the objection is sometimes raised that the Bible mentions brothers and sisters of Jesus. [157] The Church has always understood these passages as not referring to other children of the Virgin Mary. In fact James and Joseph, “brothers of Jesus”, are the sons of another Mary, a disciple of Christ, whom St. Matthew significantly calls “the other Mary”. [158] They are close relations of Jesus, according to an Old Testament expression. [159] 501 Jesus is Mary's only son, but her spiritual motherhood extends to all men whom indeed he came to save: “The Son whom she brought forth is he whom God placed as the first-born among many brethren, that is, Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030409-lenten-wednesday-catechism-490-495 http://ourcatechism.com/BroPorter/2009/03/oc-030409-lenten-wednesday-catechism-490-495#comments Tue, 03 Mar 2009 22:02:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1133 http://ourcatechism.com/BroPorter/2009/03/oc-030409-lenten-wednesday-catechism-490-495/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son an... Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030309-lenten-tuesday-catechism-484-489 http://ourcatechism.com/BroPorter/2009/03/oc-030309-lenten-tuesday-catechism-484-489#comments Mon, 02 Mar 2009 11:39:43 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1127 http://ourcatechism.com/BroPorter/2009/03/oc-030309-lenten-tuesday-catechism-484-489/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 484-4489 Paragraph 2. “CONCEIVED BY THE POWER OF THE HOLY SPIRIT AND BORN OF THE VIRGIN MARY” I. CONCEIVED BY THE POWER OF THE HOLY SPIRIT. . . 484 The Annunciation to Mary inaugurates “the fullness of time”, [119] The time of the fulfilment of God's promises and preparations. Mary was invited to conceive him in whom the “whole fullness of deity” would dwell “bodily”. [120] The divine response to her question, “How can this be, since I know not man?”, was given by the power of the Spirit: “The Holy Spirit will come upon you.” [121] 485 The mission of the Holy Spirit is always conjoined and ordered to that of the Son. [122] The Holy Spirit, “the Lord, the giver of Life”, is sent to sanctify the womb of the Virgin Mary and divinely fecundate it, causing her to conceive the eternal Son of the Father in a humanity drawn from her own. 486 The Father's only Son, conceived as man in the womb of the Virgin Mary, is “Christ”, that is to say, anointed by the Holy Spirit, from the beginning of his human existence, though the manifestation of this fact takes place only progressively: to the shepherds, to the magi, to John the Baptist, to the disciples. [123] Thus the whole life of Jesus Christ will make manifest “how God anointed Jesus of Nazareth with the Holy Spirit and with power.” [124] II.... BORN OF THE VIRGIN MARY 487 What the Catholic faith believes about Mary is based on what it believes about Christ, and what it teaches about Mary illumines in turn its faith in Christ. Mary's predestination 488 “God sent forth his Son”, but to prepare a body for him, [125] he wanted the free co-operation of a creature. For this, from all eternity God chose for the mother of his Son a daughter of Israel, a young Jewish woman of Nazareth in Galilee, “a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary”: [126] The Father of mercies willed that the Incarnation should be preceded by assent on the part of the predestined mother, so that just as a woman had a share in the coming of death, so also should a woman contribute to the coming of life. [127] 489 Throughout the Old Covenant the mission of many holy women prepared for that of Mary. At the very beginning there was Eve; despite her disobedience, she receives the promise of a posterity that will be victorious over the evil one, as well as the promise that she will be the mother of all the living. [128] By virtue of this promise, Sarah conceives a son in spite of her old age. [129] Against all human expectation God chooses those who were considered powerless and weak to show forth his faithfulness to his promises: Hannah, the mother of Samuel; Deborah; Ruth; Judith and Esther; and many other women. [130] Mary “stands out among the poor and humble of the Lord, who confidently hope for and receive salvation from him. After a long period of waiting the times are fulfilled in her, the exalted Daughter of Sion, and the new plan of salvation is established.” [131] Today on the liturgical calendar: Lenten Weekday St. Katharine Drexel(USA) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/03/st-katherine-drexel.jpeg)If your father is an international banker and you ride in a private railroad car, you are not likely to be drawn into a life of voluntary poverty. Brother Porter no http://ourcatechism.com/BroPorter/2009/03/oc-030209-lenten-monday-catechism-476-483 http://ourcatechism.com/BroPorter/2009/03/oc-030209-lenten-monday-catechism-476-483#comments Sun, 01 Mar 2009 14:00:40 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1121 http://ourcatechism.com/BroPorter/2009/03/oc-030209-lenten-monday-catechism-476-483/feed 0 You've and I have completed 2 months of reading our Catechism.  Congratulations! - In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, You've and I have completed 2 months of reading our Catechism.  Congratulations! In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 476-483 Christ's true body 476 Since the Word became flesh in assuming a true humanity, Christ's body was finite. [112] Therefore the human face of Jesus can be portrayed; at the seventh ecumenical council (Nicaea II in 787) the Church recognized its representation in holy images to be legitimate. [113] 477 At the same time the Church has always acknowledged that in the body of Jesus “we see our God made visible and so are caught up in love of the God we cannot see.” [114] The individual characteristics of Christ's body express the divine person of God's Son. He has made the features of his human body his own, to the point that they can be venerated when portrayed in a holy image, for the believer “who venerates the icon is venerating in it the person of the one depicted”. [115] The heart of the Incarnate Word 478 Jesus knew and loved us each and all during his life, his agony and his Passion, and gave himself up for each one of us: “The Son of God. . . loved me and gave himself for me.” [116] He has loved us all with a human heart. For this reason, the Sacred Heart of Jesus, pierced by our sins and for our salvation, [117] “is quite rightly considered the chief sign and symbol of that. . . love with which the divine Redeemer continually loves the eternal Father and all human beings” without exception. [118] IN BRIEF 479 At the time appointed by God, the only Son of the Father, the eternal Word, that is, the Word and substantial Image of the Father, became incarnate; without losing his divine nature he has assumed human nature. 480 Jesus Christ is true God and true man, in the unity of his divine person; for this reason he is the one and only mediator between God and men. 481 Jesus Christ possesses two natures, one divine and the other human, not confused, but united in the one person of God's Son. 482 Christ, being true God and true man, has a human intellect and will, perfectly attuned and subject to his divine intellect and divine will, which he has in common with the Father and the Holy Spirit. 483 The Incarnation is therefore the mystery of the wonderful union of the divine and human natures in the one person of the  Word. 70 I Jn 4:10; 4:14; 3:5. 71 St. Gregory of Nyssa, Orat. catech 15: PG 45, 48B. 72 I Jn 4:9. 73 Jn 3:16. 74 Mt 11:29; Jn 14:6. 75 Mk 9:7; cf. Dt 6:4-5. 76 Jn 15:12. 77 Cf. Mk 8:34. 78 2 Pt 1:4. 79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939. 80 St. Athanasius, De inc. 54, 3: PG 25, 192B. 81 St. Thomas Aquinas, Opusc. 57, 1-4. 82 Jn 1:14. 83 Phil 2:5-8; cf. LH, Saturday, Canticle at Evening Prayer. 84 ] Heb 10:5-7, citing  Ps 40:6-8 (7-9 LXX). 85 I Jn 4:2. 86 1 Tim 3:16. 87 Cf. I Jn 4:2-3; 2 Jn 7. 88 Council of Nicaea I (325): DS 130, 126. 89 Council of Ephesus (431): DS 250. 90 Council of Ephesus: DS 251. 91 Council of Chalcedon (451): DS 301; cf. Heb 4:15. 92 Council of Chalcedon: DS 302. 93 Council of Constantinople II (553): DS 424. 94 Council of Constantinople II (553): DS 432; cf. DS 424; Council of    Ephesus, DS 255. 95 LH, 1 January, Antiphon for Morning Prayer; cf. St. Leo the Great, Sermo    in nat. Dom. 1, 2; PL 54, 191-192. 96 Liturgy of St. John Chrysostom, Troparion O monogenes. 97 GS 22 # 2. 98 Cf. Jn 14:9-10. Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-030109-1st-sunday-of-lent-catechism-470-475 http://ourcatechism.com/BroPorter/2009/02/oc-030109-1st-sunday-of-lent-catechism-470-475#comments Sat, 28 Feb 2009 11:02:11 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1116 http://ourcatechism.com/BroPorter/2009/02/oc-030109-1st-sunday-of-lent-catechism-470-475/feed 0 THERE!  You've gone and done it -- completed 2 months of reading our Catechism.  Congratulations!  We deserve it! This is a first for me, I've done episodes since October 1, 2008 -- a personal milestone.  As I said before, THERE!  You've gone and done it -- completed 2 months of reading our Catechism.  Congratulations!  We deserve it! This is a first for me, I've done episodes since October 1, 2008 -- a personal milestone.  As I said before, I picked up the book to read ... Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022809-saturday-after-ash-wednesday-catechism-470-475 http://ourcatechism.com/BroPorter/2009/02/oc-022809-saturday-after-ash-wednesday-catechism-470-475#comments Fri, 27 Feb 2009 10:04:21 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1112 http://ourcatechism.com/BroPorter/2009/02/oc-022809-saturday-after-ash-wednesday-catechism-470-475/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son an... Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022709-lenten-friday-catechism-456-469 http://ourcatechism.com/BroPorter/2009/02/oc-022709-lenten-friday-catechism-456-469#comments Thu, 26 Feb 2009 09:55:13 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1108 http://ourcatechism.com/BroPorter/2009/02/oc-022709-lenten-friday-catechism-456-469/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 456-469 Article 3 “HE WAS CONCEIVED BY THE POWER OF THE HOLY SPIRIT, AND WAS BORN OF THE VIRGIN MARY” Paragraph 1. THE SON OF GOD BECAME MAN I. WHY DID THE WORD BECOME FLESH? 456 With the Nicene Creed, we answer by confessing: “For us men and for our salvation he came down from heaven; by the power of the Holy Spirit, he became incarnate of the Virgin Mary, and was made man.” 457 The Word became flesh for us in order to save us by reconciling us with God, who “loved us and sent his Son to be the expiation for our sins”: “the Father has sent his Son as the Saviour of the world”, and “he was revealed to take away sins”: [70] Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in the darkness, it was necessary to bring us the light; captives, we awaited a Saviour; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state? [71] 458 The Word became flesh so that thus we might know God's love: “In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.” [72] “For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life.” [73] 459 The Word became flesh to be our model of holiness: “Take my yoke upon you, and learn from me.” “I am the way, and the truth, and the life; no one comes to the Father, but by me.” [74] On the mountain of the Transfiguration, the Father commands: “Listen to him!” [75] Jesus is the model for the Beatitudes and the norm of the new law: “Love one another as I have loved you.” [76] This love implies an effective offering of oneself, after his example. [77] 460 The Word became flesh to make us “partakers of the divine nature”: [78] “For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God.” [79] “For the Son of God became man so that we might become God.” [80] “The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.” [81] II. THE INCARNATION 461 Taking up St. John's expression, “The Word became flesh”, [82] The Church calls “Incarnation” the fact that the Son of God assumed a human nature in order to accomplish our salvation in it. In a hymn cited by St. Paul, the Church sings the mystery of the Incarnation: Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. and being found in human form he humbled himself and became obedient unto death, even death on a cross. [83] 462 The Letter to the Hebrews refers to the same mystery: Consequently, when Christ came into the world, he said, “Sacrifices and offerings you have not desired, but a body have you prepared for me; in burnt offerings and sin offerings you have taken no pleasure. Then I said, Lo, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022609-lenten-thursday-catechism-446-455-st-porphyry-of-gaza http://ourcatechism.com/BroPorter/2009/02/oc-022609-lenten-thursday-catechism-446-455-st-porphyry-of-gaza#comments Wed, 25 Feb 2009 11:36:57 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1104 http://ourcatechism.com/BroPorter/2009/02/oc-022609-lenten-thursday-catechism-446-455-st-porphyry-of-gaza/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son an... Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022509-ash-wednesday-catechism-441-445 http://ourcatechism.com/BroPorter/2009/02/oc-022509-ash-wednesday-catechism-441-445#comments Tue, 24 Feb 2009 16:08:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1100 http://ourcatechism.com/BroPorter/2009/02/oc-022509-ash-wednesday-catechism-441-445/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 441-445 III. The Only Son of God 441 In the Old Testament, “son of God” is a title given to the angels, the Chosen People, the children of Israel, and their kings. [44] It signifies an adoptive sonship that establishes a relationship of particular intimacy between God and his creature. When the promised Messiah-King is called “son of God”, it does not necessarily imply that he was more than human, according to the literal meaning of these texts. Those who called Jesus “son of God”, as the Messiah of Israel, perhaps meant nothing more than this. [45] 442 Such is not the case for Simon Peter when he confesses Jesus as “the Christ, the Son of the living God”, for Jesus responds solemnly: “Flesh and blood has not revealed this to you, but my Father who is in heaven.” [46] Similarly Paul will write, regarding his conversion on the road to Damascus, “When he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles...” [47] “and in the synagogues immediately [Paul] proclaimed Jesus, saying, 'He is the Son of God.'“ [48] From the beginning this acknowledgment of Christ's divine sonship will be the centre of the apostolic faith, first professed by Peter as the Church's foundation. [49] 443 Peter could recognize the transcendent character of the Messiah's divine sonship because Jesus had clearly allowed it to be so understood. To his accusers' question before the Sanhedrin, “Are you the Son of God, then?” Jesus answered, “You say that I am.” [50] Well before this, Jesus referred to himself as “the Son” who knows the Father, as distinct from the “servants” God had earlier sent to his people; he is superior even to the angels. [51] He distinguished his sonship from that of his disciples by never saying “our Father”, except to command them: “You, then, pray like this: 'Our Father'“, and he emphasized this distinction, saying “my Father and your Father”. [52] 444 The Gospels report that at two solemn moments, the Baptism and the Transfiguration of Christ, the voice of the Father designates Jesus his “beloved Son”. [53] Jesus calls himself the “only Son of God”, and by this title affirms his eternal pre-existence. [54] He asks for faith in “the name of the only Son of God”. [55] In the centurion's exclamation before the crucified Christ, “Truly this man was the Son of God”, [56] that Christian confession is already heard. Only in the Paschal mystery can the believer give the title “Son of God” its full meaning. 445 After his Resurrection, Jesus' divine sonship becomes manifest in the power of his glorified humanity. He was “designated Son of God in power according to the Spirit of holiness by his Resurrection from the dead”. [57] The apostles can confess: “We have beheld his glory, glory as of the only Son from the Father, full of grace and truth.” [58] Today on the liturgical calendar: Ash Wednesday The first day of Lent. (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/ash-wednesday.jpg) Anglo-Saxon: lencten, spring A season of penance set apart by the Church in memory of the forty days fast of Our Lord in the desert, and as a means of sanctification for her members. It begins on Ash Wednesday, consists of 6.5 weeks preceding Easter, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022409-shrove-tuesday-catechism-436-440-blessed-luke-belludi http://ourcatechism.com/BroPorter/2009/02/oc-022409-shrove-tuesday-catechism-436-440-blessed-luke-belludi#comments Mon, 23 Feb 2009 12:00:27 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1096 http://ourcatechism.com/BroPorter/2009/02/oc-022409-shrove-tuesday-catechism-436-440-blessed-luke-belludi/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 436-440 II. Christ 436 The word “Christ” comes from the Greek translation of the Hebrew Messiah, which means “anointed”. It became the name proper to Jesus only because he accomplished perfectly the divine mission that “Christ” signifies. In effect, in Israel those consecrated to God for a mission that he gave were anointed in his name. This was the case for kings, for priests and, in rare instances, for prophets. [29] This had to be the case all the more so for the Messiah whom God would send to inaugurate his kingdom definitively. [30] It was necessary that the Messiah be anointed by the Spirit of the Lord at once as king and priest, and also as prophet. [31] Jesus fulfilled the messianic hope of Israel in his threefold office of priest, prophet and king. 437 To the shepherds, the angel announced the birth of Jesus as the Messiah promised to Israel: “To you is born this day in the city of David a Saviour, who is Christ the Lord.” [32] From the beginning he was “the one whom the Father consecrated and sent into the world”, conceived as “holy” in Mary's virginal womb. [33] God called Joseph to “take Mary as your wife, for that which is conceived in her is of the Holy Spirit”, so that Jesus, “who is called Christ”, should be born of Joseph's spouse into the messianic lineage of David. [34] 438 Jesus' messianic consecration reveals his divine mission, “for the name 'Christ' implies 'he who anointed', 'he who was anointed' and 'the very anointing with which he was anointed'. the one who anointed is the Father, the one who was anointed is the Son, and he was anointed with the Spirit who is the anointing.'“ [35] His eternal messianic consecration was revealed during the time of his earthly life at the moment of his baptism by John, when “God anointed Jesus of Nazareth with the Holy Spirit and with power”, “that he might be revealed to Israel” [36] as its Messiah. His works and words will manifest him as “the Holy One of God”. [37] 439 Many Jews and even certain Gentiles who shared their hope recognized in Jesus the fundamental attributes of the messianic “Son of David”, promised by God to Israel. [38] Jesus accepted his rightful title of Messiah, though with some reserve because it was understood by some of his contemporaries in too human a sense, as essentially political. [39] 440 Jesus accepted Peter's profession of faith, which acknowledged him to be the Messiah, by announcing the imminent Passion of the Son of Man. [40] He unveiled the authentic content of his messianic kingship both in the transcendent identity of the Son of Man “who came down from heaven”, and in his redemptive mission as the suffering Servant: “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” [41] Hence the true meaning of his kingship is revealed only when he is raised high on the cross. [42] Only after his Resurrection will Peter be able to proclaim Jesus' messianic kingship to the People of God: “Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.” [43] 29 Cf. Ex 29:7; Lev 8:12; 1 Sam 9:16; 10:1; 16:1, 12-13; I Kings 1:39; 19:16. 30 Cf. Ps 2:2; Acts 4:26-27. 31 Cf. Is 11:2; 61:1; Zech 4:14; 6:13; Lk 4:16-21. 32 Lk 2:11. 33 Jn 10:36; cf. Lk 1:35. 34 Mt 1:20; cf. Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022309-monday-catechism-430-435-st-polycarp http://ourcatechism.com/BroPorter/2009/02/oc-022309-monday-catechism-430-435-st-polycarp#comments Sun, 22 Feb 2009 09:45:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1091 http://ourcatechism.com/BroPorter/2009/02/oc-022309-monday-catechism-430-435-st-polycarp/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 430-435 ARTICLE 2 “AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD” I. Jesus 430 Jesus means in Hebrew: “God saves.” At the annunciation, the angel Gabriel gave him the name Jesus as his proper name, which expresses both his identity and his mission. [18] Since God alone can forgive sins, it is God who, in Jesus his eternal Son made man, “will save his people from their sins”. [19] in Jesus, God recapitulates all of his history of salvation on behalf of men. 431 In the history of salvation God was not content to deliver Israel “out of the house of bondage” [20] by bringing them out of Egypt. He also saves them from their sin. Because sin is always an offence against God, only he can forgive it. [21] For this reason Israel, becoming more and more aware of the universality of sin, will no longer be able to seek salvation except by invoking the name of the Redeemer God. [22] 432 The name “Jesus” signifies that the very name of God is present in the person of his Son, made man for the universal and definitive redemption from sins. It is the divine name that alone brings salvation, and henceforth all can invoke his name, for Jesus united himself to all men through his Incarnation, [23] so that “there is no other name under heaven given among men by which we must be saved.” [24] 433 The name of the Saviour God was invoked only once in the year by the high priest in atonement for the sins of Israel, after he had sprinkled the mercy seat in the Holy of Holies with the sacrificial blood. the mercy seat was the place of God's presence. [25] When St. Paul speaks of Jesus whom “God put forward as an expiation by his blood”, he means that in Christ's humanity “God was in Christ reconciling the world to himself.” [26] 434 Jesus' Resurrection glorifies the name of the Saviour God, for from that time on it is the name of Jesus that fully manifests the supreme power of the “name which is above every name”. [27] The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name. [28] 435 The name of Jesus is at the heart of Christian prayer. All liturgical prayers conclude with the words “through our Lord Jesus Christ”. the Hail Mary reaches its high point in the words “blessed is the fruit of thy womb, Jesus.” the Eastern prayer of the heart, the Jesus Prayer, says: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Many Christians, such as St. Joan of Arc, have died with the one word “Jesus” on their lips. 18 Cf. Lk 1:31. 19 Mt 1:21; cf. 2:7. 20 Dt 5:6. 21 Cf. Ps 51:4, 12. 22 Cf. Ps 79:9. 23 Cf. Jn 3:18; Acts 2:21; 5:41; 3 Jn 7; Rom 10:6-13. 24 Acts 4:12; cf. 9:14; Jas 2:7. 25 Cf. Ex 25:22; Lev 16:2,15-16; Num 7:89; Sir 50:20; Heb 9:5,7. 26 Rom 3:25; 2 Cor 5:19. 27 Phil 2:9-10; cf. Jn 12:28. 28 Cf. Acts 16:16-18; 19:13-16; Mk 16:17; Jn 15:16. Today on the liturgical calendar: St. Polycarp, bishop,martyr (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/st-polycarp-of-smyrna.jpg) bishop of Smyrna (modern Izmir, Turkey).  Polycarp was a strong defender of orthodoxy—he put much of his energy into refuting Gnosticism.  He had a severe attitude towards heretics.  According to Irenaeus, Polycarp once met the heretic Marcion in the street:  “Do you recognize me?” asked Marcion.  “Indeed, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022209-sunday-7th-in-ordinary-time-catechism-422-429-chair-of-st-peter http://ourcatechism.com/BroPorter/2009/02/oc-022209-sunday-7th-in-ordinary-time-catechism-422-429-chair-of-st-peter#comments Sat, 21 Feb 2009 12:57:33 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1086 http://ourcatechism.com/BroPorter/2009/02/oc-022209-sunday-7th-in-ordinary-time-catechism-422-429-chair-of-st-peter/feed 0 My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly, My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious ... Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022109-saturday-catechism-410-421-blessed-cyprian-michael-iwene-tansi http://ourcatechism.com/BroPorter/2009/02/oc-022109-saturday-catechism-410-421-blessed-cyprian-michael-iwene-tansi#comments Fri, 20 Feb 2009 11:19:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1081 http://ourcatechism.com/BroPorter/2009/02/oc-022109-saturday-catechism-410-421-blessed-cyprian-michael-iwene-tansi/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 410-421 410 After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall. [304] This passage in Genesis is called the Protoevangelium (“first gospel”): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers. 411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he “became obedient unto death, even death on a cross”, makes amends superabundantly for the disobedience, of Adam. [305] Furthermore many Fathers and Doctors of the Church have seen the woman announced in the “Proto-evangelium” as Mary, the mother of Christ, the “new Eve”. Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life. [306] 412 But why did God not prevent the first man from sinning? St. Leo the Great responds, “Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away.” [307] and St. Thomas Aquinas wrote, “There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!'“ [308] IN BRIEF 413 “God did not make death, and he does not delight in the death of the living. . . It was through the devil's envy that death entered the world” ( Wis 1:13; 2:24). 414 Satan or the devil and the other demons are fallen angels who have freely refused to serve God and his plan. Their choice against God is definitive. They try to associate man in their revolt against God. 415 “Although set by God in a state of rectitude man, enticed by the evil one, abused his freedom at the very start of  history. He lifted himself up against God, and sought to attain his goal apart from him” (GS 13 # 1). 416 By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings. 417 Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called “original sin”. 418 As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called “concupiscence”). 419 “We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, “by propagation, not by imitation” and that it is. . . 'proper to each'“ (Paul VI, CPG # 16). 420 The victory that Christ won over sin has given us greater blessings than those which sin had taken from us: “where sin increased, grace abounded all the more” ( Rom 5:20). 421 Christians believe that “the world has been established and kept in being by the Creator's love; has fallen into slavery to sin but has been set free by Christ, crucified and risen to break the power of the evil one. . .” (GS 2 # 2). Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-022009-friday-catechism-404-409-blesseds-jacinta-marto-and-francisco-martoblessed-jacinta-and-francisco-marto http://ourcatechism.com/BroPorter/2009/02/oc-022009-friday-catechism-404-409-blesseds-jacinta-marto-and-francisco-martoblessed-jacinta-and-francisco-marto#comments Thu, 19 Feb 2009 11:14:48 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1068 http://ourcatechism.com/BroPorter/2009/02/oc-022009-friday-catechism-404-409-blesseds-jacinta-marto-and-francisco-martoblessed-jacinta-and-francisco-marto/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son an... Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021909-thursday-catechism-396-403-saint-conrad-of-piacenza http://ourcatechism.com/BroPorter/2009/02/oc-021909-thursday-catechism-396-403-saint-conrad-of-piacenza#comments Wed, 18 Feb 2009 08:50:14 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1064 http://ourcatechism.com/BroPorter/2009/02/oc-021909-thursday-catechism-396-403-saint-conrad-of-piacenza/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 396-403 III. ORIGINAL SIN Freedom put to the test 396 God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to God. the prohibition against eating “of the tree of the knowledge of good and evil” spells this out: “for in the day that you eat of it, you shall die.” [276] The “tree of the knowledge of good and evil” [277] symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom. Man's first sin 397 Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's first sin consisted of. [278] All subsequent sin would be disobedience toward God and lack of trust in his goodness. 398 In that sin man preferred himself to God and by that very act scorned him. He chose himself over and against God, against the requirements of his creaturely status and therefore against his own good. Created in a state of holiness, man was destined to be fully “divinized” by God in glory. Seduced by the devil, he wanted to “be like God”, but “without God, before God, and not in accordance with God”. [279] 399 Scripture portrays the tragic consequences of this first disobedience. Adam and Eve immediately lose the grace of original holiness. [280] They become afraid of the God of whom they have conceived a distorted image - that of a God jealous of his prerogatives. [281] 400 The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination. [282] Harmony with creation is broken: visible creation has become alien and hostile to man. [283] Because of man, creation is now subject “to its bondage to decay”. [284] Finally, the consequence explicitly foretold for this disobedience will come true: man will “return to the ground”, [285] for out of it he was taken. Death makes its entrance into human history. [286] 401 After that first sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, especially as infidelity to the God of the Covenant and as transgression of the Law of Moses. and even after Christ's atonement, sin raises its head in countless ways among Christians. [287] Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history: What Revelation makes known to us is confirmed by our own experience. For when man looks into his own heart he finds that he is drawn towards what is wrong and sunk in many evils which cannot come from his good creator. Often refusing to acknowledge God as his source, man has also upset the relationship which should link him to his last end, and at the same time he has broken the right order that should reign within himself as well as between himself and other men and all creatures. [288] Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021809-wednesday-catechism-391-395-saint-bernardette-of-lourdes-blessed-john-of-fiesole http://ourcatechism.com/BroPorter/2009/02/oc-021809-wednesday-catechism-391-395-saint-bernardette-of-lourdes-blessed-john-of-fiesole#comments Tue, 17 Feb 2009 09:15:58 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1058 http://ourcatechism.com/BroPorter/2009/02/oc-021809-wednesday-catechism-391-395-saint-bernardette-of-lourdes-blessed-john-of-fiesole/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 391-395 II. THE FALL OF THE ANGELS 391 Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. [266] Scripture and the Church's Tradition see in this being a fallen angel, called “Satan” or the “devil”. [267] The Church teaches that Satan was at first a good angel, made by God: “The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing.” [268] 392 Scripture speaks of a sin of these angels. [269] This “fall” consists in the free choice of these created spirits, who radically and irrevocably rejected God and his reign. We find a reflection of that rebellion in the tempter's words to our first parents: “You will be like God.” [270] The devil “has sinned from the beginning”; he is “a liar and the father of lies”. [271] 393 It is the irrevocable character of their choice, and not a defect in the infinite divine mercy, that makes the angels' sin unforgivable. “There is no repentance for the angels after their fall, just as there is no repentance for men after death.” [272] 394 Scripture witnesses to the disastrous influence of the one Jesus calls “a murderer from the beginning”, who would even try to divert Jesus from the mission received from his Father. [273] “The reason the Son of God appeared was to destroy the works of the devil.” [274] In its consequences the gravest of these works was the mendacious seduction that led man to disobey God. 395 The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God's reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries - of a spiritual nature and, indirectly, even of a physical nature - to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but “we know that in everything God works for good with those who love him.” [275] Today on the liturgical calendar: Saint Bernardette of Lourdes (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/st-bernardette-of-lourdes1.jpg)Oldest of six children and grew up very poor. Hired out as a servant from age 12 to 14. Shepherdess. On 11 February 1858, around the time of her first Communion, she received a vision of the Virgin; her own account of it is in the Readings section in the show notes. She received seventeen more in the next five months, and was led to a spring of healing waters. She moved into a house with the Sisters of Nevers at Lourdes where she lived, worked, and learned to read and write. The sisters cared for the sick and indigent, and at age 22 they admitted Bernadette into their order since she was both. Always sick herself, and often mistreated by her superiors, she died with a prayer for Mary’s aid. Since the appearances of Mary to young Bernadette in 1858, more than 200 million people have visited the shrine of Lourdes. Born    * 7 January 1844 at Lourdes, Hautes-Pyrénées, France Died    * [Saint Bernadette of Lourdes] 16 April 1879, Nevers, Nièvre, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021709-tuesday-catechism-385-390-seven-founders-of-the-order-of-servites http://ourcatechism.com/BroPorter/2009/02/oc-021709-tuesday-catechism-385-390-seven-founders-of-the-order-of-servites#comments Mon, 16 Feb 2009 09:09:16 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1054 http://ourcatechism.com/BroPorter/2009/02/oc-021709-tuesday-catechism-385-390-seven-founders-of-the-order-of-servites/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 385-390 Paragraph 7. THE FALL 385 God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? “I sought whence evil comes and there was no solution”, said St. Augustine, [257] and his own painful quest would only be resolved by his conversion to the living God. For “the mystery of lawlessness” is clarified only in the light of the “mystery of our religion”. [258] The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace. [259] We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror. [260] I. WHERE SIN ABOUNDED, GRACE ABOUNDED ALL THE MORE The reality of sin 386 Sin is present in human history; any attempt to ignore it or to give this dark reality other names would be futile. To try to understand what sin is, one must first recognize the profound relation of man to God, for only in this relationship is the evil of sin unmasked in its true identity as humanity's rejection of God and opposition to him, even as it continues to weigh heavy on human life and history. 387 Only the light of divine Revelation clarifies the reality of sin and particularly of the sin committed at mankind's origins. Without the knowledge Revelation gives of God we cannot recognize sin clearly and are tempted to explain it as merely a developmental flaw, a psychological weakness, a mistake, or the necessary consequence of an inadequate social structure, etc. Only in the knowledge of God's plan for man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they are capable of loving him and loving one another. Original sin - an essential truth of the faith 388 With the progress of Revelation, the reality of sin is also illuminated. Although to some extent the People of God in the Old Testament had tried to understand the pathos of the human condition in the light of the history of the fall narrated in Genesis, they could not grasp this story's ultimate meaning, which is revealed only in the light of the death and Resurrection of Jesus Christ. [261] We must know Christ as the source of grace in order to know Adam as the source of sin. the Spirit-Paraclete, sent by the risen Christ, came to “convict the world concerning sin”, [262] by revealing him who is its Redeemer. 389 The doctrine of original sin is, so to speak, the “reverse side” of the Good News that Jesus is the Saviour of all men, that all need salvation and that salvation is offered to all through Christ. the Church, which has the mind of Christ, [263] knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ. How to read the account of the fall 390 The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man. [264] Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents. [265] Today on the liturgical calendar: Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021609-monday-catechism-374-384-st-gilbert-of-sempringham-presidents-day-usa http://ourcatechism.com/BroPorter/2009/02/oc-021609-monday-catechism-374-384-st-gilbert-of-sempringham-presidents-day-usa#comments Sun, 15 Feb 2009 10:02:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1048 http://ourcatechism.com/BroPorter/2009/02/oc-021609-monday-catechism-374-384-st-gilbert-of-sempringham-presidents-day-usa/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 374-384 IV. MAN IN PARADISE 374 The first man was not only created good, but was also established in friendship with his Creator and in harmony with himself and with the creation around him, in a state that would be surpassed only by the glory of the new creation in Christ. 375 The Church, interpreting the symbolism of biblical language in an authentic way, in the light of the New Testament and Tradition, teaches that our first parents, Adam and Eve, were constituted in an original “state of holiness and justice”. [250] This grace of original holiness was “to share in. . .divine life”. [251] 376 By the radiance of this grace all dimensions of man's life were confirmed. As long as he remained in the divine intimacy, man would not have to suffer or die. [252] The inner harmony of the human person, the harmony between man and woman, [253] and finally the harmony between the first couple and all creation, comprised the state called “original justice”. 377 The “mastery” over the world that God offered man from the beginning was realized above all within man himself: mastery of self. the first man was unimpaired and ordered in his whole being because he was free from the triple concupiscence [254] that subjugates him to the pleasures of the senses, covetousness for earthly goods, and self-assertion, contrary to the dictates of reason. 378 The sign of man's familiarity with God is that God places him in the garden. [255] There he lives “to till it and keep it”. Work is not yet a burden, [256] but rather the collaboration of man and woman with God in perfecting the visible creation. 379 This entire harmony of original justice, foreseen for man in God's plan, will be lost by the sin of our first parents. IN BRIEF 380 “Father,. . . you formed man in your own likeness and set him over the whole world to serve you, his creator, and to rule over all creatures” (Roman Missal, EP IV, 118). 381 Man is predestined to reproduce the image of God's Son made man, the “image of the invisible God” ( Col 1:15), so that Christ shall be the first-born of a multitude of brothers and sisters (cf Eph 1:3-6; Rom 8:29). 382 “Man, though made of body and soul, is a unity” (GS 14 # 1). the doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God. 383 “God did not create man a solitary being. From the beginning, “male and female he created them” ( Gen 1:27). This partnership of man and woman constitutes the first form of communion between persons” (GS 12 # 4). 384 Revelation makes known to us the state of original holiness and justice of man and woman before sin: from their friendship with God flowed the happiness of their existence in paradise. ---------------------------------------------- 218 Gen 1:27. 219 GS 12 # 3. 220 GS 24 # 3. 221 St. Catherine of Siena, Dialogue IV, 13 “On Divine Providence”: LH,    Sunday, week 19, OR. 222 Cf. GS 12 # 1; 24 # 3; 39 # 1. 223 St. John Chrysostom, In Gen. sermo 2, 1: PG 54, 587D-588A. 224 GS 22 # 1. 225 St. Peter Chrysologus, Sermo 117: PL 52, 520-521. 226 Acts 17:26; cf. Tob 8:6. 227 Pius XII. Enc. Summi pontificatus 3; cf. NA 1. 228 Pius XII Summi pontificatus 3. 229 Gen 2:7. 230 Cf. Mt 16:25-26; Jn 15:13; Acts 2:41 231 Cf. Mt 10:28; 26:38; Jn 12:27; 2 Macc 6 30. 232 Cf. I Cor 6:19-20; 15:44-45. Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021509-6th-sunday-in-ordinary-time-catechism-369-373-st-saint-sigfrid-and-holy-martyrs http://ourcatechism.com/BroPorter/2009/02/oc-021509-6th-sunday-in-ordinary-time-catechism-369-373-st-saint-sigfrid-and-holy-martyrs#comments Sat, 14 Feb 2009 10:11:56 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1044 http://ourcatechism.com/BroPorter/2009/02/oc-021509-6th-sunday-in-ordinary-time-catechism-369-373-st-saint-sigfrid-and-holy-martyrs/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Congratulations to you for having persevered through 45 days of reading the Catechism; no doubt, you've recognized there are some words I've never read before and still have to look up in the dictionary what they mean.  Those of you who have been here since last October, I thank you.  You know, this is a fine occasion for me; I haven't been able prior to this podcast, to read the Catechism for even a week without giving up.  So be sure to raise some sparkling wine (before Lent) and celebrate with all the hosts of Heaven, and your guardian angel, in gratitude for having our faith documented in written form and not only oral tradition. Catechism 369-373 III. “MALE AND FEMALE HE CREATED THEM” Equality and difference willed by God 369 Man and woman have been created, which is to say, willed by God: on the one hand, in perfect equality as human persons; on the other, in their respective beings as man and woman. “Being man” or “being woman” is a reality which is good and willed by God: man and woman possess an inalienable dignity which comes to them immediately from God their Creator. [240] Man and woman are both with one and the same dignity “in the image of God”. In their “being-man” and “being-woman”, they reflect the Creator's wisdom and goodness. 370 In no way is God in man's image. He is neither man nor woman. God is pure spirit in which there is no place for the difference between the sexes. But the respective “perfections” of man and woman reflect something of the infinite perfection of God: those of a mother and those of a father and husband. [241] “Each for the other” - “A unity in two” 371 God created man and woman together and willed each for the other. the Word of God gives us to understand this through various features of the sacred text. “It is not good that the man should be alone. I will make him a helper fit for him.” [242] None of the animals can be man's partner. [243] The woman God “fashions” from the man's rib and brings to him elicits on the man's part a cry of wonder, an exclamation of love and communion: “This at last is bone of my bones and flesh of my flesh.” [244] Man discovers woman as another “I”, sharing the same humanity. 372 Man and woman were made “for each other” - not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be “helpmate” to the other, for they are equal as persons (“bone of my bones. . .”) and complementary as masculine and feminine. In marriage God unites them in such a way that, by forming “one flesh”, [245] they can transmit human life: “Be fruitful and multiply, and fill the earth.” [246] By transmitting human life to their descendants, man and woman as spouses and parents co-operate in a unique way in the Creator's work. [247] 373 In God's plan man and woman have the vocation of “subduing” the earth [248] as stewards of God. This sovereignty is not to be an arbitrary and destructive domination. God calls man and woman, made in the image of the Creator “who loves everything that exists”, [249] to share in his providence toward other creatures; hence their responsibility for the world God has entrusted to them. Today on the liturgical calendar: 6th Sunday in Ordinary Time for our Swedish listeners (we have a few), St Saint Sigfrid and Holy Martyrs Unaman the Priest, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021409-friday-catechism-362-368-st-valentine-of-rome http://ourcatechism.com/BroPorter/2009/02/oc-021409-friday-catechism-362-368-st-valentine-of-rome#comments Fri, 13 Feb 2009 13:04:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1036 http://ourcatechism.com/BroPorter/2009/02/oc-021409-friday-catechism-362-368-st-valentine-of-rome/feed 0 http://ourcatechism.com/BroPorter/2009/02/oc-021309-friday-catechism-355-361-st-catherine-del-ricci http://ourcatechism.com/BroPorter/2009/02/oc-021309-friday-catechism-355-361-st-catherine-del-ricci#comments Thu, 12 Feb 2009 10:21:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1031 http://ourcatechism.com/BroPorter/2009/02/oc-021309-friday-catechism-355-361-st-catherine-del-ricci/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 355-361 Paragraph 6. MAN 355 “God created man in his own image, in the image of God he created him, male and female he created them.” [218] Man occupies a unique place in creation: (I) he is “in the image of God”; (II) in his own nature he unites the spiritual and material worlds; (III) he is created “male and female”; (IV) God established him in his friendship. I. “IN THE IMAGE OF GOD” 356 of all visible creatures only man is “able to know and love his creator”. [219] He is “the only creature on earth that God has willed for its own sake”, [220] and he alone is called to share, by knowledge and love, in God's own life. It was for this end that he was created, and this is the fundamental reason for his dignity: What made you establish man in so great a dignity? Certainly the incalculable love by which you have looked on your creature in yourself! You are taken with love for her; for by love indeed you created her, by love you have given her a being capable of tasting your eternal Good. [221] 357 Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. and he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give in his stead. 358 God created everything for man, [222] but man in turn was created to serve and love God and to offer all creation back to him: What is it that is about to be created, that enjoys such honour? It is man that great and wonderful living creature, more precious in the eyes of God than all other creatures! For him the heavens and the earth, the sea and all the rest of creation exist. God attached so much importance to his salvation that he did not spare his own Son for the sake of man. Nor does he ever cease to work, trying every possible means, until he has raised man up to himself and made him sit at his right hand. [223] 359 “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear.” [224] St. Paul tells us that the human race takes its origin from two men: Adam and Christ. . . the first man, Adam, he says, became a living soul, the last Adam a life-giving spirit. the first Adam was made by the last Adam, from whom he also received his soul, to give him life... the second Adam stamped his image on the first Adam when he created him. That is why he took on himself the role and the name of the first Adam, in order that he might not lose what he had made in his own image. the first Adam, the last Adam: the first had a beginning, the last knows no end. the last Adam is indeed the first; as he himself says: “I am the first and the last.” [225] 360 Because of its common origin the human race forms a unity, for “from one ancestor (God) made all nations to inhabit the whole earth”: [226] O wondrous vision, which makes us contemplate the human race in the unity of its origin in God. . . in the unity of its nature, composed equally in all men of a material body and a spiritual soul; in the unity of its immediate end and its mission in the world; in the unity of its dwelling, the earth, whose benefits all men, by right of nature, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021209-thursday-catechism-350-354-st-apollonia http://ourcatechism.com/BroPorter/2009/02/oc-021209-thursday-catechism-350-354-st-apollonia#comments Wed, 11 Feb 2009 11:05:44 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1025 http://ourcatechism.com/BroPorter/2009/02/oc-021209-thursday-catechism-350-354-st-apollonia/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 350-354 IN BRIEF 350 Angels are spiritual creatures who glorify God without ceasing and who serve his saving plans for other creatures: “The angels work together for the benefit of us all” (St. Thomas Aquinas, STh I, 114, 3, ad 3). 351 The angels surround Christ their Lord. They serve him especially in the accomplishment of his saving mission to men. 352 The Church venerates the angels who help her on her earthly pilgrimage and protect every human being. 353 God willed the diversity of his creatures and their own particular goodness, their interdependence and their order. He destined all material creatures for the good of the human race. Man, and through him all creation, is destined for the glory of God. 354 Respect for laws inscribed in creation and the relations which derive from the nature of things is a principle of wisdom and a foundation for morality. ___________________________________________________________ 186 (http://www.catholicplanet.com/catechism.htm#-BE) Pss 115:16; 19:2; Mt 5:16. 187 (http://www.catholicplanet.com/catechism.htm#-BF) Lateran Council IV (1215): DS 800; cf. DS 3002 and Paul VI, CPG # 8. 188 (http://www.catholicplanet.com/catechism.htm#-BG) St. Augustine, En. in Ps. 103, 1, 15: PL 37, 1348. 189 (http://www.catholicplanet.com/catechism.htm#-BH) Mt 18:10; Ps 103:20. 190 (http://www.catholicplanet.com/catechism.htm#-BI) Cf. Pius XII, Humani generis: DS 3891; Lk 20:36; Dan 10:9- 12. 191 (http://www.catholicplanet.com/catechism.htm#-BJ) Mt 25:31. 192 (http://www.catholicplanet.com/catechism.htm#-BK) Col 1:16. 193 (http://www.catholicplanet.com/catechism.htm#-BL) Heb 1:14. 194 (http://www.catholicplanet.com/catechism.htm#-BM) Cf. Job 38:7 (where angels are called “sons of God”); Gen 3:24; 19; 21: 17; 22:11; Acts 7:53; Ex 23:20-23; Judg 13; 6:11-24; Is 6:6; 1 Kings 19:5. 195 (http://www.catholicplanet.com/catechism.htm#-BN) Cf. Lk 1:11, 26. 196 (http://www.catholicplanet.com/catechism.htm#-BO) Heb 1:6. 197 (http://www.catholicplanet.com/catechism.htm#-BP) Lk 2:14. 198 (http://www.catholicplanet.com/catechism.htm#-BQ) Cf. Mt 1:20; 2:13, 19; 4:11; 26:53; Mk 1:13; Lk 22:43; Macc 10:29-30; 11:8. 199 (http://www.catholicplanet.com/catechism.htm#-BR) Cf. Lk 2:8-14; Mk 16:5-7. 200 (http://www.catholicplanet.com/catechism.htm#-BS) Cf. Acts 1:10-11; Mt 13:41; 24:31; Lk 12:8-9. the angels in the life    of the Church 201 (http://www.catholicplanet.com/catechism.htm#-BT) Cf. Acts 5:18-20; 8:26-29; 10:3-8; 12:6-11; 27:23-25. 202 (http://www.catholicplanet.com/catechism.htm#-BU) Cf. Mt 18:10; Lk 16:22; Pss 34:7; 91:10-13; Job 33:23-24; Zech 1:12;    Tob 12:12. 203 (http://www.catholicplanet.com/catechism.htm#-BV) St. Basil, Adv. Eunomium III, I: PG 29, 656B. 204 (http://www.catholicplanet.com/catechism.htm#-BW) Gen 1:l - 2:4. 205 (http://www.catholicplanet.com/catechism.htm#-BX) Cf. DV 11. 206 (http://www.catholicplanet.com/catechism.htm#-BY) LG 36 # 2. 207 (http://www.catholicplanet.com/catechism.htm#-BZ) Cf. St. Augustine, De Genesi adv. Man 1, 2, 4: PL 34, 175. 208 (http://www.catholicplanet.com/catechism.htm#-C0) GS 36 # 1. 209 (http://www.catholicplanet.com/catechism.htm#-C1) Cf. Ps 145:9. 210 (http://www.catholicplanet.com/catechism.htm#-C2) Lk 12:6-7; Mt 12:12. 211 Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021109-wednesday-catechism-337-349-our-lady-of-lourdes-world-day-of-the-sick http://ourcatechism.com/BroPorter/2009/02/oc-021109-wednesday-catechism-337-349-our-lady-of-lourdes-world-day-of-the-sick#comments Tue, 10 Feb 2009 12:42:15 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1011 http://ourcatechism.com/BroPorter/2009/02/oc-021109-wednesday-catechism-337-349-our-lady-of-lourdes-world-day-of-the-sick/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. - My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,and do not love You.  Most Holy Trinity, Father, Son an... Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-021009-tuesday-catechism-325-336-st-scholastica http://ourcatechism.com/BroPorter/2009/02/oc-021009-tuesday-catechism-325-336-st-scholastica#comments Mon, 09 Feb 2009 14:03:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1005 http://ourcatechism.com/BroPorter/2009/02/oc-021009-tuesday-catechism-325-336-st-scholastica/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 325-336 Paragraph 5. HEAVEN AND EARTH 325 The Apostles' Creed professes that God is “creator of heaven and earth”. the Nicene Creed makes it explicit that this profession includes “all that is, seen and unseen”. 326 The Scriptural expression “heaven and earth” means all that exists, creation in its entirety. It also indicates the bond, deep within creation, that both unites heaven and earth and distinguishes the one from the other: “the earth” is the world of men, while “heaven” or “the heavens” can designate both the firmament and God's own “place” - “our Father in heaven” and consequently the “heaven” too which is eschatological glory. Finally, “heaven” refers to the saints and the “place” of the spiritual creatures, the angels, who surround God. [186] 327 The profession of faith of the Fourth Lateran Council (1215) affirms that God “from the beginning of time made at once (simul) out of nothing both orders of creatures, the spiritual and the corporeal, that is, the angelic and the earthly, and then (deinde) the human creature, who as it were shares in both orders, being composed of spirit and body.” [187] I. THE ANGELS The existence of angels - a truth of faith 328 The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls “angels” is a truth of faith. the witness of Scripture is as clear as the unanimity of Tradition. Who are they? 329 St. Augustine says: “'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel.'“ [188] With their whole beings the angels are servants and messengers of God. Because they “always behold the face of my Father who is in heaven” they are the “mighty ones who do his word, hearkening to the voice of his word”. [189] 330 As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendour of their glory bears witness. [190] Christ “with all his angels” 331 Christ is the centre of the angelic world. They are his angels: “When the Son of man comes in his glory, and all the angels with him. . “ [191] They belong to him because they were created through and for him: “for in him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities - all things were created through him and for him.” [192] They belong to him still more because he has made them messengers of his saving plan: “Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?” [193] 332 Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples. [194] Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus himself. [195] 333 From the Incarnation to the Ascension, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-020909-monday-catechism-315-324-blessed-anne-catherine-emmerich http://ourcatechism.com/BroPorter/2009/02/oc-020909-monday-catechism-315-324-blessed-anne-catherine-emmerich#comments Sun, 08 Feb 2009 10:50:25 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=1001 http://ourcatechism.com/BroPorter/2009/02/oc-020909-monday-catechism-315-324-blessed-anne-catherine-emmerich/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 315-324 IN BRIEF 315 In the creation of the world and of man, God gave the first and universal witness to his almighty love and his wisdom, the first proclamation of the “plan of his loving goodness”, which finds its goal in the new creation in Christ. 316 Though the work of creation is attributed to the Father in particular, it is equally a truth of faith that the Father, Son and Holy Spirit together are the one, indivisible principle of creation. 317 God alone created the universe, freely, directly and without any help. 318 No creature has the infinite power necessary to “create” in the proper sense of the word, that is, to produce and give being to that which had in no way possessed it to call into existence “out of nothing”) (cf  DS 3624). 319 God created the world to show forth and communicate his glory. That his creatures should share in his truth, goodness and beauty - this is the glory for which God created them. 320 God created the universe and keeps it in existence by his Word, the Son “upholding the universe by his word of power” ( Heb 1:3), and by his Creator Spirit, the giver of life. 321 Divine providence consists of the dispositions by which God guides all his creatures with wisdom and love to their ultimate end. 322 Christ invites us to filial trust in the providence of our heavenly Father (cf Mt 6:26-34), and St. Peter the apostle repeats: “Cast all your anxieties on him, for he cares about you” ( I Pt 5:7; cf. Ps 55:23). 323 Divine providence works also through the actions of creatures. To human beings God grants the ability to co-operate freely with his plans. 324 The fact that God permits physical and even moral evil is a mystery that God illuminates by his Son Jesus Christ who died and rose to vanquish evil. Faith gives us the certainty that God would not permit an evil if he did not cause a good to come from that very evil, by ways that we shall fully know only in eternal life. Today on the liturgical calendar: Blessed Anne Catherine Emmerich (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/blessed-anne-catherine-emmerich.jpg)Born to poor but pious peasants. She was a very pious child who suffered with poor health, but who received visions and prophesies; they were so commmon that she thought all children could see the Child Jesus and the souls in Purgatory. She was able to diagnose illness and recommend cures, and to see a person's sins. She worked on her family's and other area farms, as a seamstress, and as a servant to a poor organist where she studied the instrument. Entered the Augustinian convent at Agnetenberg, Dulmen, Germany in 1802. Though her health was poor, her enthusiasm for the religious life was great, and she either energized her sisters, or put them off badly. Given to going into religious ecstacies in church, her cell, or while working. The convent was closed by government order in 1812, and Anne moved in with a poor widow. Her health failed, and instead of working as a servant, in 1813 she became a patient. Her visions and prophesies increased, and later that year she received the stigmata with wounds on her hands and feet, her head from the crown of thorns, and crosses on her chest, and the gift of inedia, living off nothing but Holy Communion for the rest of her life. Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-020809-5th-sunday-in-ordinary-time-world-marriage-day-saint-josephine-bakhita http://ourcatechism.com/BroPorter/2009/02/oc-020809-5th-sunday-in-ordinary-time-world-marriage-day-saint-josephine-bakhita#comments Sat, 07 Feb 2009 11:59:43 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=998 http://ourcatechism.com/BroPorter/2009/02/oc-020809-5th-sunday-in-ordinary-time-world-marriage-day-saint-josephine-bakhita/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 309-314 Providence and the scandal of evil 309 If God the Father almighty, the Creator of the ordered and good world, cares for all his creatures, why does evil exist? To this question, as pressing as it is unavoidable and as painful as it is mysterious, no quick answer will suffice. Only Christian faith as a whole constitutes the answer to this question: the goodness of creation, the drama of sin and the patient love of God who comes to meet man by his covenants, the redemptive Incarnation of his Son, his gift of the Spirit, his gathering of the Church, the power of the sacraments and his call to a blessed life to which free creatures are invited to consent in advance, but from which, by a terrible mystery, they can also turn away in advance. There is not a single aspect of the Christian message that is not in part an answer to the question of evil. 310 But why did God not create a world so perfect that no evil could exist in it? With infinite power God could always create something better. [174] But with infinite wisdom and goodness God freely willed to create a world “in a state of journeying” towards its ultimate perfection. In God's plan this process of becoming involves the appearance of certain beings and the disappearance of others, the existence of the more perfect alongside the less perfect, both constructive and destructive forces of nature. With physical good there exists also physical evil as long as creation has not reached perfection. [175] 311 Angels and men, as intelligent and free creatures, have to journey toward their ultimate destinies by their free choice and preferential love. They can therefore go astray. Indeed, they have sinned. Thus has moral evil, incommensurably more harmful than physical evil, entered the world. God is in no way, directly or indirectly, the cause of moral evil. [176] He permits it, however, because he respects the freedom of his creatures and, mysteriously, knows how to derive good from it: For almighty God. . ., because he is supremely good, would never allow any evil whatsoever to exist in his works if he were not so all-powerful and good as to cause good to emerge from evil itself. [177] 312 In time we can discover that God in his almighty providence can bring a good from the consequences of an evil, even a moral evil, caused by his creatures: “It was not you”, said Joseph to his brothers, “who sent me here, but God. . . You meant evil against me; but God meant it for good, to bring it about that many people should be kept alive.” [178] From the greatest moral evil ever committed - the rejection and murder of God's only Son, caused by the sins of all men - God, by his grace that “abounded all the more”, [179] brought the greatest of goods: the glorification of Christ and our redemption. But for all that, evil never becomes a good. 313 “We know that in everything God works for good for those who love him.” [180] The constant witness of the saints confirms this truth: St. Catherine of Siena said to “those who are scandalized and rebel against what happens to them”: “Everything comes from love, all is ordained for the salvation of man, God does nothing without this goal in mind.” [181] St. Thomas More, shortly before his martyrdom, consoled his daughter: “Nothing can come but that that God wills. Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-020709-saturday-catechism-302-308-st-colette http://ourcatechism.com/BroPorter/2009/02/oc-020709-saturday-catechism-302-308-st-colette#comments Fri, 06 Feb 2009 11:16:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=992 http://ourcatechism.com/BroPorter/2009/02/oc-020709-saturday-catechism-302-308-st-colette/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 302-308 V. GOD CARRIES OUT HIS PLAN: DIVINE PROVIDENCE 302 Creation has its own goodness and proper perfection, but it did not spring forth complete from the hands of the Creator. the universe was created “in a state of journeying” (in statu viae) toward an ultimate perfection yet to be attained, to which God has destined it. We call “divine providence” the dispositions by which God guides his creation toward this perfection: By his providence God protects and governs all things which he has made, “reaching mightily from one end of the earth to the other, and ordering all things well”. For “all are open and laid bare to his eyes”, even those things which are yet to come into existence through the free action of creatures. [161] 303 The witness of Scripture is unanimous that the solicitude of divine providence is concrete and immediate; God cares for all, from the least things to the great events of the world and its history. the sacred books powerfully affirm God's absolute sovereignty over the course of events: “Our God is in the heavens; he does whatever he pleases.” [162] and so it is with Christ, “who opens and no one shall shut, who shuts and no one opens”. [163] As the book of Proverbs states: “Many are the plans in the mind of a man, but it is the purpose of the LORD that will be established.” [164] 304 And so we see the Holy Spirit, the principal author of Sacred Scripture, often attributing actions to God without mentioning any secondary causes. This is not a “primitive mode of speech”, but a profound way of recalling God's primacy and absolute Lordship over history and the world, [165] and so of educating his people to trust in him. the prayer of the Psalms is the great school of this trust. [166] 305 Jesus asks for childlike abandonment to the providence of our heavenly Father who takes care of his children's smallest needs: “Therefore do not be anxious, saying, “What shall we eat?” or “What shall we drink?”. . . Your heavenly Father nows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well.” [167] Providence and secondary causes 306 God is the sovereign master of his plan. But to carry it out he also makes use of his creatures' co-operation. This use is not a sign of weakness, but rather a token of almighty God's greatness and goodness. For God grants his creatures not only their existence, but also the dignity of acting on their own, of being causes and principles for each other, and thus of co-operating in the accomplishment of his plan. 307 To human beings God even gives the power of freely sharing in his providence by entrusting them with the sponsibility of “subduing” the earth and having dominion over it. [168] God thus enables men to be intelligent and free causes in order to complete the work of creation, to perfect its harmony for their own good and that of their neighbours. Though often unconscious collaborators with God's will, they can also enter deliberately into the divine plan by their actions, their prayers and their sufferings. [169] They then fully become “God's fellow workers” and co-workers for his kingdom. [170] 308 The truth that God is at work in all the actions of his creatures is inseparable from faith in God the Creator. Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-020609-friday-catechism-295-301-st-paul-miki-and-companions http://ourcatechism.com/BroPorter/2009/02/oc-020609-friday-catechism-295-301-st-paul-miki-and-companions#comments Thu, 05 Feb 2009 11:25:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=987 http://ourcatechism.com/BroPorter/2009/02/oc-020609-friday-catechism-295-301-st-paul-miki-and-companions/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 295-301 IV. THE MYSTERY OF CREATION God creates by wisdom and love 295 We believe that God created the world according to his wisdom. [141] It is not the product of any necessity whatever, nor of blind fate or chance. We believe that it proceeds from God's free will; he wanted to make his creatures share in his being, wisdom and goodness: “For you created all things, and by your will they existed and were created.” [142] Therefore the Psalmist exclaims: “O LORD, how manifold are your works! In wisdom you have made them all”; and “The LORD is good to all, and his compassion is over all that he has made.” [143] God creates “out of nothing” 296 We believe that God needs no pre-existent thing or any help in order to create, nor is creation any sort of necessary emanation from the divine substance. [144] God creates freely “out of nothing”: [145] If God had drawn the world from pre-existent matter, what would be so extraordinary in that? A human artisan makes from a given material whatever he wants, while God shows his power by starting from nothing to make all he wants. [146] 297 Scripture bears witness to faith in creation “out of nothing” as a truth full of promise and hope. Thus the mother of seven sons encourages them for martyrdom: I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws. . . Look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being. [147] 298 Since God could create everything out of nothing, he can also, through the Holy Spirit, give spiritual life to sinners by creating a pure heart in them, [148] and bodily life to the dead through the Resurrection. God “gives life to the dead and calls into existence the things that do not exist.” [149] and since God was able to make light shine in darkness by his Word, he can also give the light of faith to those who do not yet know him. [150] God creates an ordered and good world 299 Because God creates through wisdom, his creation is ordered: “You have arranged all things by measure and number and weight.” [151] The universe, created in and by the eternal Word, the “image of the invisible God”, is destined for and addressed to man, himself created in the “image of God” and called to a personal relationship with God. [152] Our human understanding, which shares in the light of the divine intellect, can understand what God tells us by means of his creation, though not without great effort and only in a spirit of humility and respect before the Creator and his work. [153] Because creation comes forth from God's goodness, it shares in that goodness - “and God saw that it was good. . . very good” [154]- for God willed creation as a gift addressed to man, an inheritance destined for and entrusted to him. On many occasions the Church has had to defend the goodness of creation, including that of the physical world. [155] God transcends creation and is present to it Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-020509-thursday-catechism-290-294-st-agatha-of-sicily http://ourcatechism.com/BroPorter/2009/02/oc-020509-thursday-catechism-290-294-st-agatha-of-sicily#comments Wed, 04 Feb 2009 08:30:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=983 http://ourcatechism.com/BroPorter/2009/02/oc-020509-thursday-catechism-290-294-st-agatha-of-sicily/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 290-294 II. CREATION - WORK OF THE HOLY TRINITY 290 “In the beginning God created the heavens and the earth”: [128] three things are affirmed in these first words of Scripture: the eternal God gave a beginning to all that exists outside of himself; he alone is Creator (the verb “create” - Hebrew bara - always has God for its subject). the totality of what exists (expressed by the formula “the heavens and the earth”) depends on the One who gives it being. 291 “In the beginning was the Word. . . and the Word was God. . . all things were made through him, and without him was not anything made that was made.” [129] The New Testament reveals that God created everything by the eternal Word, his beloved Son. In him “all things were created, in heaven and on earth.. . all things were created through him and for him. He is before all things, and in him all things hold together.” [130] The Church's faith likewise confesses the creative action of the Holy Spirit, the “giver of life”, “the Creator Spirit” (Veni, Creator Spiritus), the “source of every good”. [131] 292 The Old Testament suggests and the New Covenant reveals the creative action of the Son and the Spirit, [132] inseparably one with that of the Father. This creative co-operation is clearly affirmed in the Church's rule of faith: “There exists but one God. . . he is the Father, God, the Creator, the author, the giver of order. He made all things by himself, that is, by his Word and by his Wisdom”, “by the Son and the Spirit” who, so to speak, are “his hands”. [133] Creation is the common work of the Holy Trinity. III. “THE WORLD WAS CREATED FOR THE GLORY OF GOD” 293 Scripture and Tradition never cease to teach and celebrate this fundamental truth: “The world was made for the glory of God.” [134] St. Bonaventure explains that God created all things “not to increase his glory, but to show it forth and to communicate it”, [135] for God has no other reason for creating than his love and goodness: “Creatures came into existence when the key of love opened his hand.” [136] The First Vatican Council explains: This one, true God, of his own goodness and “almighty power”, not for increasing his own beatitude, nor for attaining his perfection, but in order to manifest this perfection through the benefits which he bestows on creatures, with absolute freedom of counsel “and from the beginning of time, made out of nothing both orders of creatures, the spiritual and the corporeal. . .” [137] 294 The glory of God consists in the realization of this manifestation and communication of his goodness, for which the world was created. God made us “to be his sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace”, [138] for “the glory of God is man fully alive; moreover man's life is the vision of God: if God's revelation through creation has already obtained life for all the beings that dwell on earth, how much more will the Word's manifestation of the Father obtain life for those who see God.” [139] The ultimate purpose of creation is that God “who is the creator of all things may at last become “all in all”, thus simultaneously assuring his own glory and our beatitude.” [140] Today we remember on the liturgical calendar: St. Agatha of Sicily Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-02042009-wednesday-catechism-282-289-st-joseph-of-leonissa http://ourcatechism.com/BroPorter/2009/02/oc-02042009-wednesday-catechism-282-289-st-joseph-of-leonissa#comments Tue, 03 Feb 2009 09:58:27 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=977 http://ourcatechism.com/BroPorter/2009/02/oc-02042009-wednesday-catechism-282-289-st-joseph-of-leonissa/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 282-289 I. CATECHESIS ON CREATION 282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christian life: for it makes explicit the response of the Christian faith to the basic question that men of all times have asked themselves: [120] “Where do we come from?” “Where are we going?” “What is our origin?” “What is our end?” “Where does everything that exists come from and where is it going?” the two questions, the first about the origin and the second about the end, are inseparable. They are decisive for the meaning and orientation of our life and actions. 283 The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers. With Solomon they can say: “It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements. . . for wisdom, the fashioner of all things, taught me.” [121] 284 The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin: is the universe governed by chance, blind fate, anonymous necessity, or by a transcendent, intelligent and good Being called “God”? and if the world does come from God's wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it? Is there any liberation from it? 285 Since the beginning the Christian faith has been challenged by responses to the question of origins that differ from its own. Ancient religions and cultures produced many myths concerning origins. Some philosophers have said that everything is God, that the world is God, or that the development of the world is the development of God (Pantheism). Others have said that the world is a necessary emanation arising from God and returning to him. Still others have affirmed the existence of two eternal principles, Good and Evil, Light and Darkness, locked, in permanent conflict (Dualism, Manichaeism). According to some of these conceptions, the world (at least the physical world) is evil, the product of a fall, and is thus to be rejected or left behind (Gnosticism). Some admit that the world was made by God, but as by a watch-maker who, once he has made a watch, abandons it to itself (Deism). Finally, others reject any transcendent origin for the world, but see it as merely the interplay of matter that has always existed (Materialism). All these attempts bear witness to the permanence and universality of the question of origins. This inquiry is distinctively human. 286 Human intelligence is surely already capable of finding a response to the question of origins. the existence of God the Creator can be known with certainty through his works, by the light of human reason, Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-0203-tuesday-catechism-275-281-st-basil http://ourcatechism.com/BroPorter/2009/02/oc-0203-tuesday-catechism-275-281-st-basil#comments Mon, 02 Feb 2009 21:46:47 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=972 http://ourcatechism.com/BroPorter/2009/02/oc-0203-tuesday-catechism-275-281-st-basil/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope,  and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended. And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Catechism 275-281 IN BRIEF Paragraph 4. THE CREATOR 279 “In the beginning God created the heavens and the earth.” [116] Holy Scripture begins with these solemn words. the profession of faith takes them up when it confesses that God the Father almighty is “Creator of heaven and earth” (Apostles' Creed), “of all that is, seen and unseen” (Nicene Creed). We shall speak first of the Creator, then of creation and finally of the fall into sin from which Jesus Christ, the Son of God, came to raise us up again. 280 Creation is the foundation of “all God's saving plans,” the “beginning of the history of salvation” [117] that culminates in Christ. Conversely, the mystery of Christ casts conclusive light on the mystery of creation and reveals the end for which “in the beginning God created the heavens and the earth”: from the beginning, God envisaged the glory of the new creation in Christ. [118] 281 And so the readings of the Easter Vigil, the celebration of the new creation in Christ, begin with the creation account; likewise in the Byzantine liturgy, the account of creation always constitutes the first reading at the vigils of the great feasts of the Lord. According to ancient witnesses the instruction of catechumens for Baptism followed the same itinerary. [119] Today we remember on the liturgical calendar: St. Blase (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/saint-blase.jpg)Physician. Bishop of Sebaste, Armenia. Lived in a cave on Mount Argeus. Healer of men and animals; according to legend, sick animals would come to him on their own for help, but would never disturb him at prayer.  Agricola, governor of Cappadocia, came to Sebaste to persecute Christians. His huntsmen went into the forests of Argeus to find wild animals for the arena games, and found many waiting outside Blaise’s cave. Discovered in prayer, Blaise was arrested, and Agricola tried to get him to recant his faith. While in prison, Blaise ministered to and healed fellow prisoners, including saving a child who was choking on a fish bone; this led to the blessing of throats on Blaise’s feast day. Thrown into a lake to drown, Blaise stood on the surface and invited his persecutors to walk out and prove the power of their gods; they drowned. When he returned to land, he was martyred by being beaten, his flesh torn with wool combs (which led to his association with and patronage of those involved in the wool trade), and then beheading. Blaise has been extremely popular for centuries in both the Eastern and Western Churches. In 1222 the Council of Oxford prohibited servile labour in England on his feast. He is one of the Fourteen Holy Helpers Born    * Armenian Died    * flesh torn by iron wool-combs, then beheaded c.316 Canonized    * Pre-Congregation Patronage * against coughs * against goitres * against throat diseases * against whooping cough * against wild beasts * Anguillara Sabazia, Italy * animals * Bovolone, Italy * builders * Camastra, Sicily, Italy * carvers * Cassano allo Ionio, Italy * Castellania, Italy * construction workers * Dalmatia * Doues, Italy * Dubrovnik, Croatia * healthy throats * Militello, Sicily, Italy * Montecatini Val di Cecina, Italy * Palombara Sabina, Italy * Pietrasanta, Italy * Sacrofano, Italy * stonecutters * veterinarians * wool-combers Brother Porter no http://ourcatechism.com/BroPorter/2009/02/oc-020209-monday-presentation-of-the-lord-13th-world-day-of-consecrated-life-catechism-268-274 http://ourcatechism.com/BroPorter/2009/02/oc-020209-monday-presentation-of-the-lord-13th-world-day-of-consecrated-life-catechism-268-274#comments Sun, 01 Feb 2009 16:26:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=964 http://ourcatechism.com/BroPorter/2009/02/oc-020209-monday-presentation-of-the-lord-13th-world-day-of-consecrated-life-catechism-268-274/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Presentation of the Lord Also Known As: * Our Lady of the Candles * Presentation of the Infant Jesus in the Temple * Purification of the Blessed Virgin (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/presentation-of-the-lord.jpg)The feast commemorates the purifying of the Blessed Virgin according to the Mosaic Law, 40 days after the birth of Christ, and the presentation of the Infant Jesus in the Temple. The feast was introduced into the Eastern Empire by Emperor Justinian I, and is mentioned in the Western Church in the Gelasian Sacramentary of the 7th century. Candles are blessed on that day in commemoration of the words of Holy Simeon concerning Christ “a light to the revelation of the Gentiles” (Luke 2), and a procession with lighted candles is held in the church to represent the entry of Christ, the Light of the World, into the Temple of Jerusalem. “Candlemas” is still the name in Scotland for a legal term-day on which interest and rents are payable (2 February). Patronage * Jaro, Philippines * Western Visayas, Philippines (Saints.SQPN.com) Please visit the website and click on the Saint of the Day image to learn more about this Feast. 13th World Day of Consecrated Life (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/02/world-day-for-consecrated-life.jpg)In 1997, John Paul II called for consecrated life to be promoted throughout the Universal Church. He declared February 2, the Feast of the Presentation of the Lord, to be observed as World Day for Consecrated Life (WDCL). In the United States, when February 2 is not on a Sunday, we celebrate on the Sunday after the Feast. What is Conscecrated Life? (http://www.thinkpriest.org/faq.html#ConsecratedLife) . . Catechism 268-274 Paragraph 3. THE ALMIGHTY “He does whatever he pleases” “You are merciful to all, for you can do all things” The mystery of God's apparent powerlessness Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-020109-fourth-sunday-of-ordinary-time-pope-benedict-xvi-intentions-for-february-st-ansgar-catechism-257-267 http://ourcatechism.com/BroPorter/2009/01/oc-020109-fourth-sunday-of-ordinary-time-pope-benedict-xvi-intentions-for-february-st-ansgar-catechism-257-267#comments Sat, 31 Jan 2009 12:15:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=957 http://ourcatechism.com/BroPorter/2009/01/oc-020109-fourth-sunday-of-ordinary-time-pope-benedict-xvi-intentions-for-february-st-ansgar-catechism-257-267/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You. I ask pardon for those who do not believe, do not adore, do not hope, and do not love You. Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You. I ask pardon for those who do not believe, do not adore, do not hope, and do not love You. Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly, and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended. And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Congratulations, you have completed the first month of the Catechism. Stay with us throught the rest of the year; don't fret about missing a day or so...just come back and start there again. Indeed a special congrats to those who hve finished the last quarter of 2008 and this month! All are showing great Perseverance. Today we remember on the liturgical calendar: Fourth Sunday in Ordinary Time Pope Benedict XVI Intention's for this month. * Church Pastors. That the Church’s pastors may be ever more docile to the action of the Holy Spirit as they teach and serve the people of God. * Peace in Africa. Guided by the 2nd Special Assembly of the African Synod of Bishops, may the local Church find effective ways to promote reconciliation, justice, and peace. St. Ansgar (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-ansgar.jpg) Ansgar’s biographers remark that he was an extraordinary preacher, a humble and ascetical priest. He was devoted to the poor and the sick, imitating the Lord in washing their feet and waiting on them at table. He died peacefully at Bremen, Germany, without achieving his wish to be a martyr. Sweden became pagan again after his death, and remained so until the coming of missionaries two centuries later. . . . . . Catechism 257-267 IV. THE DIVINE WORKS AND THE TRINITARIAN MISSIONS IN BRIEF Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-013109-saturday-st-john-bosco-catechism-249-256 http://ourcatechism.com/BroPorter/2009/01/oc-013109-saturday-st-john-bosco-catechism-249-256#comments Fri, 30 Jan 2009 21:56:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=921 http://ourcatechism.com/BroPorter/2009/01/oc-013109-saturday-st-john-bosco-catechism-249-256/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Pope Benedict XVI Intention's for this month. * Church Pastors. That the Church’s pastors may be ever more docile to the action of the Holy Spirit as they teach and serve the people of God. * Peace in Africa. Guided by the 2nd Special Assembly of the African Synod of Bishops, may the local Church find effective ways to promote reconciliation, justice, and peace. Don Bosco or also known as John Bosco (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-john-bosco.gif) Founded the Salesians of Don Bosco (SDB) in 1859, priests who work with and educate boys, under the protection of Our Lady, Help of Chistians, and Saint Francis de Sales. Founded the Daughters of Mary, Help of Christians in 1872, and Union of Cooperator Salesians in 1875. View, at the website, a clip of  the vision St. Don Bosco had about these end times, known as The Two Pillars. . . Born    16 August 1815 at Becchi, Castelnuovo d'Asti, Piedmont, Italy Died    31 January 1888 at Turin, Italy Venerated    24 July 1907 by Pope Pius X Beatified        2 June 1929 by Pope Pius XI Canonized     1 April 1934 by Pope Pius XI Name Meaning    God is gracious; gift of God Patronage apprentices boys editors Mexican young people laborers schoolchildren students young people (http://saints.sqpn.com/calendar-of-saints/) This site lists a calendar of  saints who celebrate their memorials on the same day. Catechism 249-256 III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH The formation of the Trinitarian dogma Spirit be with you all The dogma of the Holy Trinity Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-013009-friday-st-hyacintha-of-mariscotti-catechism-238-248 http://ourcatechism.com/BroPorter/2009/01/oc-013009-friday-st-hyacintha-of-mariscotti-catechism-238-248#comments Fri, 30 Jan 2009 13:50:53 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=915 http://ourcatechism.com/BroPorter/2009/01/oc-013009-friday-st-hyacintha-of-mariscotti-catechism-238-248/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Hyacintha of Mariscotti (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-hyacintha-of-mariscotti.jpg)Italian nobility. Educated in a Franciscan convent. Franciscan tertiary at Saint Bernardine's convent in Viterbo, Italy for ten years, though with no real enthusiasm; she used her personal funds to insure comfortable lodgings, and none of the privations of the other tertiaries. A serious illness caused Hyacintha's confessor to bring her Communion, which allowed him to see her rooms for the first time. Scandalized at the life she provided herself, the priest told her to live more humbly. Hyacintha took his advice, became humble in her food and dress, did the most menial work in the convent, and replaced her bed with a few bare boards. She became an exceptional mistress of novices, and developed a special appeal for "those who are despised, who are devoid of self-love and who have little sensible consolation." Over the years she developed a special devotion to the sufferings of Christ and, by her penances, became an inspiration to the sisters in her convent. Foundress of the Sacconi or Oblates of Mary, dedicated to working with the aged poor. Born    1585 near Viterbo, Italy Died    1640 at Viterbo, Italy of natural causes Beatified     1 September 1726 by Pope Benedict XIII Canonized 24 May 1807 by Pope Pius VII (http://saints.sqpn.com/calendar-of-saints/) This site has multiple saints listed for each day of the month. Profiles have portraits, biographical information, areas of patronage, prayers, links to related sites, readings, etc. It’s heavily cross-indexed, and there are several ways to access the information. It’s not complete; there are thousands of saints not yet listed, and there’s lots of information to add, so the site will continue to grow and change. As you can see, I've been using the layout and text from this site for our Saint of the Day Please visit the website and click on the Saint of the Day image to learn more. Catechism 238-248 II. THE REVELATION OF GOD AS TRINITY The Father revealed by the Son The Father and the son revealed by the spirit Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012909-thursday-servant-of-god-juniper-catechism-232-237 http://ourcatechism.com/BroPorter/2009/01/oc-012909-thursday-servant-of-god-juniper-catechism-232-237#comments Wed, 28 Jan 2009 12:45:39 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=910 http://ourcatechism.com/BroPorter/2009/01/oc-012909-thursday-servant-of-god-juniper-catechism-232-237/feed 0 http://ourcatechism.com/BroPorter/2009/01/oc-012809-wednesday-st-thomas-aquinas-catechism-222-231 http://ourcatechism.com/BroPorter/2009/01/oc-012809-wednesday-st-thomas-aquinas-catechism-222-231#comments Tue, 27 Jan 2009 07:39:31 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=894 http://ourcatechism.com/BroPorter/2009/01/oc-012809-wednesday-st-thomas-aquinas-catechism-222-231/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Thomas Aquinas (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-thomas-aquinas.jpg)Also known as: * Angelic Doctor * Doctor Angelicus * Doctor Communis * Great Synthesizer * The Dumb Ox * The Universal Teacher Son of the Count of Aquino, born in the family castle in Lombardy near Naples, Italy. Educated by Benedictine monks at Monte Cassino, and at the University of Naples. He secretly joined the mendicant Dominican friars in 1244. His family kidnapped and imprisoned him for a year to keep him out of sight, and deprogram him, but they failed to sway him, and he rejoined his order in 1245. He studied in Paris, France from 1245 to 1248 under Saint Albert the Great, then accompanied Albertus to Cologne, Germany. Ordained in 1250, then returned to Paris to teach. Taught theology at University of Paris. He wrote defenses of  the mendicant orders, commentaries on Aristotle and Lombard’s Sentences, and some bible-related works, usually by dictating to secretaries. He won his doctorate, and taught in several Italian cities. Recalled by king and university to Paris in 1269, then recalled to Naples in 1272 where he was appointed regent of studies while working on the Summa Theologica. On 6 December 1273 he experienced a divine revelation which so enraptured him that he abandoned the Summa, saying that it and his other writing were so much straw in the wind compared to the reality of the divine glory. He died four months later while en route to the Council of Lyons, overweight and with his health broken by overwork. His works have been seminal to the thinking of the Church ever since. They systematized her great thoughts and teaching, and combined Greek wisdom and scholarship methods with the truth of Christianity. Pope Leo VIII commanded that his teachings be studied by all theology students. He was proclaimed a Doctor of the Church in 1567. Born    * c.1225 at Roccasecca, Aquino, Naples, Italy Died    * 7 March 1274 at Fossanuova near Terracina of apparent natural causes * relics interred at Saint-Servin, Toulouse, France * relics translated to the Church of the Jacobins, Toulouse on 22 October 1974 Canonized    * 18 July 1323 by Pope John XXII Patronage * academics * against storms * against lightning * apologists * Belcastro, Italy * book sellers * Catholic academies * Catholic schools * Catholic universities * chastity * colleges * Falerna, Italy * learning * pencil makers * philosophers * publishers * scholars * schools * students * theologians * universities * University of Vigo Representation * chalice * monstrance * ox * star * sun * teacher with pagan philosophers at his feet * teaching (Saints.SQPN.com) Please visit the website to read about St. Thomas Aquinas and click on the Saint of the Day image to learn more. Catechism 222-231 IV. THE IMPLICATIONS OF FAITH IN ONE GOD IN BRIEF Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012709-tuesday-st-angela-merici-catechism-214-221 http://ourcatechism.com/BroPorter/2009/01/oc-012709-tuesday-st-angela-merici-catechism-214-221#comments Mon, 26 Jan 2009 09:01:49 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=871 http://ourcatechism.com/BroPorter/2009/01/oc-012709-tuesday-st-angela-merici-catechism-214-221/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Angela Merici (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-angela-merici.jpg) Franciscan tertiary at age 15. She received a vision telling her she would inspire devout women in their vocation.  In Crete, during a pilgrimage to Holy Land, she was struck blind. Her friends wanted to return home, but she insisted on going on, visiting the shrines with as much devotion and enthusiasm as if she had her sight. On the way home, while praying before a crucifix, her sight was restored at the same place where it had been lost. In 1535 she gathered a group of girl students and began what would become the Institute of Saint Ursula (the Ursuline Sisters), founded to teach children, beginning with religion and later expanding into secular topics; her first schools were in Desenazno and Brescia. Born    21 March 1474 at Desenzano, Lake Garda, Italy Died    24 January 1540 at Brescia, Italy relics in the church of Saint Afra, Brescia, Italy body incorrupt Beatified    1768 by Pope Clement XIII Canonized  1807 by Pope Pius VII Name Meaning    angel; messenger (=Angela) Patronage against bodily ills against illness against sickness disabled people handicapped people loss of parents physically challenged people sick people Representation cloak ladder Please visit the website to read about St Angela Merici and click on the Saint of the Day image to learn more. Catechism 214-221 III. God, “He Who IS” Is Truth and Love God is Truth God is Love Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012609-mondaysts-timothy-titus-catechism-210-213 http://ourcatechism.com/BroPorter/2009/01/oc-012609-mondaysts-timothy-titus-catechism-210-213#comments Sun, 25 Jan 2009 09:06:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=861 http://ourcatechism.com/BroPorter/2009/01/oc-012609-mondaysts-timothy-titus-catechism-210-213/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St Timothy His father was a Greek gentile, his mother Eunice was Jewish. Converted to Christianity by Saint Paul the Apostle around the year 47. Partner, assistant and close friend of Paul. Missionary. Head of the Church in Ephesus. Recipient of two canonical letters from Saint Paul. Martyred for opposing the worship of Dionysius. Died    stoned to death in 97 Name Meaning    honoring God (Timothy) Patronage intestinal disorders stomach diseases (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/sts-timothy-and-titus.jpg) . . . . . . . St Titus Disciple of Saint Paul the Apostle. Recipient of a canonical letter from Saint Paul. First bishop of the Church in Crete. Catechism 210-213 “A God merciful and gracious” God alone IS Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012409-3rd-sunday-in-ordinary-time-conversion-of-st-paul-catechism-203-209 http://ourcatechism.com/BroPorter/2009/01/oc-012409-3rd-sunday-in-ordinary-time-conversion-of-st-paul-catechism-203-209#comments Sat, 24 Jan 2009 09:41:54 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=855 http://ourcatechism.com/BroPorter/2009/01/oc-012409-3rd-sunday-in-ordinary-time-conversion-of-st-paul-catechism-203-209/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: 3rd Sunday in Ordinary Time Conversion of St. Paul (this is Jubilee Year marking the 2,000th Anniversary of Saint Paul's Birth) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/conversion-of-saint-paul.jpg)Memorial 25 January (celebration of his conversion) 16 February (Saint Paul Shipwrecked) 29 June (celebration of Saints Peter and Paul co-founders of the Church) 18 November (feast of the dedication of the Basilicas of Peter and Paul) Profile Jewish Talmudic student. Pharisee. Tent-maker by trade. Saul the Jew hated and persecuted Christians as heretical, even assisting at the stoning of Saint Stephen the Martyr. On his way to Damascus to arrest another group of them, he was knocked to the ground, struck blind by a heavenly light, and given the message that in persecuting Christians, he was persecuting Christ. The experience had a profound spiritual effect on him, causing his conversion to Christianity. He was baptized, changed his name to Paul to reflect his new persona, and began travelling and preaching. Martyr. Born    c.3 as Saul at Tarsus, Cilicia (modern Turkey) Died    beheaded c.65 at Rome, Italy Patronage against snakes authors Bath Abbey Bath, England Catholic Action Chatillon, Aosta, Italy Cluny, France Cursillo movement Birmingham, Alabama, diocese of Calbayog, Philippines, diocese of Covington, Kentucky, diocese of evangelists hailstorms hospital public relations Introd, Italy journalists Kavala, Greece Las Vegas, Nevada, diocese of lay people Malta Maralal, Kenya, diocese of Mdina, Malta missionary bishops Münster, Germany Munxar, Gozo, Malta musicians Nadur, Gozo, Malta Naumburg, Germany newspaper editorial staff Philadelphia, Pennsylvania, archdiocese of poisonous snakes Poznan, Poland Providence, Rhode Island, diocese of public relations personnel public relations work publishers Rabat, Malta reporters Rome, Italy rope braiders rope makers saddlemakers saddlers Safi, Malta snake bites tent makers Umbria, Italy Valletta, Malta Worcester, Massachusetts, diocese of writers Representation thin-faced elderly man with a high forehead, receding hairline and long pointed beard man holding a sword and a book man with 3 springs of water nearby sword book Catechism 203-209 II. God Reveals His Name The living God “I Am who I Am” Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012409-saturday-st-francis-de-sales-catechism-198-202 http://ourcatechism.com/BroPorter/2009/01/oc-012409-saturday-st-francis-de-sales-catechism-198-202#comments Fri, 23 Jan 2009 09:06:55 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=841 http://ourcatechism.com/BroPorter/2009/01/oc-012409-saturday-st-francis-de-sales-catechism-198-202/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Francis de Sales (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-francis-de-sales.jpg)Also known as * Francis of Sales * Gentle Christ of Geneva * the Gentleman Saint * Franz von Sales Profile Born in the castle of Château de Thorens to a well-placed Savoyard family, the eldest of twelve children born to François de Boisy and Françoise de Sionnz. His parents intended that Francis become a lawyer, enter politics, and carry on the family line and power. He studied at La Roche and Annecy in France, taught by Jesuits. Attended the Collège de Clermont in Paris, France at age 12. In his early teens, Francis began to believe in pre-destination, and was so afraid that he was preemptorily condemned to Hell that he became ill and eventually was confined to bed. However, in January 1587 at the Church of Saint Stephen, he overcame the crisis, decided that whatever God had in store for him was for the best, and dedicated his life to God. Studied law and theology at the University of Padua, Italy, and earned a doctorate in both fields. He returned home, and found a position as Senate advocate. It was at this point that he received a message telling him to “Leave all and follow Me.” He took this as a call to the priesthood, a move his family fiercely opposed, especially when he refused a marriage that had been arranged for him. However, he pursued a devoted prayer life, and his gentle ways won over the family. Priest. In 1593 he was appointed provost of the diocese of Geneva, Switzerland, a stronghold of Calvinists. Preacher, writer and spiritual director in the district of Chablais. His simple, clear explanations of Catholic doctrine, and his gentle way with everyone, brought many back to the Roman Church. He even used sign language in order to bring the message to the deaf, leading to his patronage of deaf people. Bishop of Geneva in 1602. He travelled and evangelized throughout the Duchy of Savoy, working with children whenever he could. Friend of Saint Vincent de Paul. He turned down a wealthy French bishopric to continue working where God had placed him. With Saint Jeanne de Chantal he helped found the Order of the Visitation . A prolific correspondent, many of his letters have survived. The value of his writings led to his being declared a Doctor of the Church by Pope Blessed Pius IX in 1877, and a patron of writers and journalists by Pope Pius XI in 1923. The Salesians of Don Bosco, the Oblates of Saint Francis de Sales, and the Missionaries of Saint Francis de Sales are named in his honour as is the Saint François Atoll in the Seychelles Islands. Born    * 21 August 1567 at Château de Thorens, Savoy (part of modern France) Died    * 28 December 1622 at Lyon, France of natural causes * buried at the basilica of the Visitation, Annecy, France * his heart was preserved as a relic at Lyon * during the French Revolution his heart was was moved to Venice, Italy Beatified     * 8 January 1662 by Pope Alexander VII Canonized * 19 April 1665 by Pope Alexander VII Patronage * against deafness * authors * Catholic press * confessors * deaf people * educators * journalists * teachers * writers Representation * bald man with a beard wearing the robes of a bishop while holding a book, Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012309-friday-bl-mother-marianne-cope-espousals-of-the-blessed-virgin-mary-catechism-185-197 http://ourcatechism.com/BroPorter/2009/01/oc-012309-friday-bl-mother-marianne-cope-espousals-of-the-blessed-virgin-mary-catechism-185-197#comments Thu, 22 Jan 2009 12:13:08 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=838 http://ourcatechism.com/BroPorter/2009/01/oc-012309-friday-bl-mother-marianne-cope-espousals-of-the-blessed-virgin-mary-catechism-185-197/feed 2 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Blessed Mother Marianne Cope (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/blessed-mother-marianne-cope.jpg)Also known as Barbara Koob Maria Anna Barbara Cope Mother Marianne Born to a poor working class family, one of eight children. Came to the United States when her parents emigrated in 1840, and she grew up in the Utica, New York area. Left school after the eight grade to work in a factory for nine years and help raise her younger siblings. Joined the Sisters of Saint Francis in Syracuse, New York in 1862, taking the name Sister Marianne, and making her vows in 1863. Teacher. Superior of a convent. Member of the council that governed her community. Supervisor of Saint Joseph's Hospital in 1870; it was the only hospital in Syracuse, and cared for the sick regardless of race or religion, a rarity in the day. Directress of novices. Provincial Superior of her community in 1877. In November 1883 she and six of her sister Franciscans went to Honolulu, Hawaii to care for lepers. Mother Marianne had planned to stay a few weeks, help establish the facilities, and then return to Syracuse; she spent 35 years there and only returned when her remains were moved in 2005 as part of her beatification preparations. They completely revamped the conditions of the patients, vastly improving their housing and care. In 1885 she founded a home for the daughters of patients who lived in the colony. In November 1888 she and two sisters founded a home and school for girls on Molokai. In 1895 she took over the boy's home that had been founded by Blessed Damien de Veuster. In her later years she was confined to a wheelchair due to chronic kidney disease. Born     23 January 1838 in Heppenheim, grand duchy of Hesse-Darmstadt, Germany as Barbara Koob Died     9 August 1918 at Kalaupapa, Maui County, Hawaii, United States of a heart attack Venerated     19 April 2004 by Pope John Paul II Beatified        14 May 2005 by Pope Benedict XVI recognition celebrated by Cardinal Saraiva Martins at Saint Peter's Basilica, Vatican City Canonized     pending; Please click the Saint of the Day image learn about this Saint Espousals of the Blessed Virgin Mary (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/espousals-of-the-blessed-virgin-mary.jpg)Formerly a feast celebrated on 23 January, in honor of the Blessed Virgin's espousal to Saint Joseph. It dates from 1517 when it was granted to the nuns of the Annunciation by Leo X with nine other Masses in honor of Our Lady. Adopted by many religious orders and dioceses, it was observed for a time by nearly the whole Church, but is no longer in the Calendar. Catechism 185-197 SECTION TWO I. THE CREEDS Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012209-thursday-st-vincent-of-saragossa-catechism-172-184 http://ourcatechism.com/BroPorter/2009/01/oc-012209-thursday-st-vincent-of-saragossa-catechism-172-184#comments Wed, 21 Jan 2009 15:45:10 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=831 http://ourcatechism.com/BroPorter/2009/01/oc-012209-thursday-st-vincent-of-saragossa-catechism-172-184/feed 1 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Vincent of Saragossa (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/saint-vincent-of-saragossa.jpg)Saint Vincent was archdeacon of the church at Saragossa, Spain. Valerian, the bishop, was prevented from preaching by a speech impediment, and named Vincent to preach in his stead. He answered in the bishop’s name when, during the persecution of Diocletian, both were brought before Dacian, the presiding officer. When the bishop was sent into banishment, Vincent was retained, to suffer and to die. First he was stretched on the rack; and when he was almost torn asunder, Dacian asked him in mockery “how he fared now.” Vincent answered, with joy on his countenance, that he had always prayed to be as he was then. It was in vain that Dacian struck the executioners and goaded them on in their savage work. The martyr’s flesh was torn with hooks; he was bound to a chair of red-hot iron; lard and salt were rubbed into his wounds; and amid all this he kept his eyes raised to heaven, and remained unmoved. The holy martyr was cast into a solitary dungeon, his feet placed in the stocks; but the Angels of Christ illuminated the darkness, and assured Vincent that he was near his triumph. His wounds were now ordered to be tended, to prepare him for fresh torments, and the faithful were permitted to gaze on his mangled body. They came in troops, kissed his wounds and carried away as relics, cloths colored with his blood. Before the tortures could resume, Saint Vincent’s hour came, and he breathed forth his soul in peace. Even the dead bodies of the Saints are precious in the sight of God, and the hand of iniquity cannot touch them. A raven guarded the body of Vincent where it lay flung upon the earth. When it was sunk out at sea, the waves cast it ashore; and his relics are preserved to this day in the Augustinian monastery at Lisbon Born    * at Heusca, Aragon (in modern Spain) Died    * martyred 304 at Valencia, Spain Canonized    * Pre-Congregation Patronage * Lisbon, Portugal * Portugal * Vicenza, Italy * Vilamalla, Girona, Catalonia, Spain * vine dressers * vinegar makers * vintners * wine growers * wine makers Representation * deacon being torn by hooks * deacon holding a ewer * deacon holding a millstone * deacon holding several ewers and a book * deacon with a raven * deceased deacon whose body is being defended by ravens Catechism 172-184 III. Only One Faith IN BRIEF Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012109-wednesday-st-agnes-of-rome-catechism-166-171 http://ourcatechism.com/BroPorter/2009/01/oc-012109-wednesday-st-agnes-of-rome-catechism-166-171#comments Tue, 20 Jan 2009 09:51:05 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=824 http://ourcatechism.com/BroPorter/2009/01/oc-012109-wednesday-st-agnes-of-rome-catechism-166-171/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Saint Agnes of Rome * for many years there was a second feast on 28 January (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/saint-agnes-of-rome2.jpg)Also known as * Ines * Ines del Campo * Ynez Foster-sister of Saint Emerentiana. At age 12 or 13 Agnes was ordered to sacrifice to pagan gods and lose her virginity by rape. She was taken to a Roman temple to Minerva (Athena), and when led to the altar, she made the Sign of the Cross. She was threatened, then tortured when she refused to turn against God. Several young men presented themselves, offering to marry her, whether from lust or pity is not known. She said that to do so would be an insult to her heavenly Spouse, that she would keep her consecrated virginity intact, accept death, and see Christ. She is mentioned in first Eucharistic prayer. On her feast day two lambs are blessed at her church in Rome, and then their wool is woven into the palliums (bands of white wool) which the pope confers on archbishops as symbol of their jurisdiction. Died    * beheaded and burned, or tortured and stabbed to death, or stabbed in the throat (sources vary) on 21 January 254 or 304 (sources vary) at Rome * buried beside the Via Nomentana in Rome "Christ made my soul beautiful with the jewels of grace and virtue. I belong to Him whom the angels serve. - Saint Agnes" Today is the birthday of a virgin; let us imitate her purity. It is the birthday of a martyr; let us offer ourselves in sacrifice. It is the birthday of Saint Agnes, who is said to have suffered martyrdom at the age of twelve. There was little or no room in that small body for a wound. Yet she shows no fear of the blood-stained hands of her executioners. She offers her whole body to be put to the sword by fierce soldiers. She is too young to know of death, yet is ready to face it. Dragged against her will to the altars, she stretches out her hands to the Lord int he midst of the flames, making the triumphant sign of Christ the victor on the altars of sacrilege. She puts her neck and hands in iron chains, but no chain can hold fast her tiny limbs. In the midst of tears, she sheds no tears herself. She stood still, she prayed, she offered her neck. You could see fear in the eyes of the executioner, as if he were the one condemned. His right hand trembled, his face grew pale as he saw the girl’s peril, while she had no fear for herself. One victim, but a twin martyrdom, to modesty and religion; Agnes preserved her virginity and gained a martyr’s crown. - from an essay On Virgins by Saint Ambrose of Milan Name Meaning * chaste; lamb; pure one Patronage * affianced couples * betrothed couples * bodily purity * chastity * Children of Mary * crops * engaged couples * gardeners * Girl Scouts * girls * rape victims * virgins Representation * butcher * crown of thorns * lamb * woman with long hair and a lamb, sometimes with a sword at her throat * woman with a dove which holds a ring in its beak * woman with a lamb at her side Catechism 166-171 Article 2 WE BELIEVE I. “Lord, Look Upon the Faith of Your Church” II. The Language of Faith Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-012009-tuesday-st-sebastian-catechism-160-165 http://ourcatechism.com/BroPorter/2009/01/oc-012009-tuesday-st-sebastian-catechism-160-165#comments Mon, 19 Jan 2009 17:02:18 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=819 http://ourcatechism.com/BroPorter/2009/01/oc-012009-tuesday-st-sebastian-catechism-160-165/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Saint Sebastion (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/saint-sebastian.jpg)Son of a wealthy Roman family. Educated in Milan. Officer of the Imperial Roman army, and captain of the guard. Favorite of Diocletian. During Diocletian’s persecution of the Christians, Sebastian visited them in prison, bringing supplies and comfort. Reported to have healed the wife of a brother soldier by making the Sign of the Cross over her. Converted soldiers and a governor to Christianity. Charged as a Christian, Sebastian was tied to a tree, shot with arrows, and left for dead. He survived, and with the help of Saint Irene, recovered, and returned to preach to Diocletian. The emperor then had him beaten to death. During the 14th century, the random nature of infection with the Black Death caused people to liken the plague to their villages being shot by an army of nature’s archers. In desperation, they prayed for the intercession of a saint associated with archers, and Saint Sebastian became associated with the plague. Born    * at Narbonne, Gaul (part of modern France) Died    * martyred c.288 at Rome, Italy Canonized    * Pre-Congregation Patronage * against cattle disease * against enemies of religion * against plague * archers * armourers * arrowsmiths * athletes * bookbinders * dying people * fletchers * gardeners * gunsmiths * hardware stores * ironmongers * lace makers * lace workers * lead workers * masons * police officers * Pontifical Swiss Guards * racquet makers * San Sebastian, Puerto Rico * soldiers * stone masons * stonecutters Representation * arrows * crown * naked youth tied to a tree and shot with arrows Please click on the image Saint of the Day to learn more. Catechism 160-165 The freedom of faith The necessity of faith Perseverance in faith Faith - the beginning of eternal life Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011909-monday-st-fabian-catechism-150-159 http://ourcatechism.com/BroPorter/2009/01/oc-011909-monday-st-fabian-catechism-150-159#comments Sun, 18 Jan 2009 18:27:45 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=813 http://ourcatechism.com/BroPorter/2009/01/oc-011909-monday-st-fabian-catechism-150-159/feed 1 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Fabian ( and no ladies, it is not Fabian of the 50s/60s) (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/pope-saint-fabian.jpg)Fabian was a Roman layman and farmer. He came into Rome on a day when a new pope was to be elected. A dove flew in and settled on his head; the gathered clergy and laity took this as a sign that Fabian had been anointed, and he was chosen Pope by acclamation.  He sent Saint Dionysius and other missionaries to Gaul. Condemned the heresies of Privatus. Martyred in the persecutions of Decius. Died martyred c.250 his relics are long gone, but the stone that covered his grave is still in the catacombs of Saint Callistus,Rome Canonized  Pre-Congregation Representation  dove Please click on the image Saint of the Day to learn more. Catechism 150-159 II. “I Know Whom I Have Believed” To believe in God alone To believe in Jesus Christ, the Son of God To believe in the Holy Spirit III. The Characteristics of Faith Faith is a grace Faith is a human act Faith and understanding Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you. Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011809-sunday-st-charles-of-seeze-catechism-142-149 http://ourcatechism.com/BroPorter/2009/01/oc-011809-sunday-st-charles-of-seeze-catechism-142-149#comments Sat, 17 Jan 2009 11:53:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=808 http://ourcatechism.com/BroPorter/2009/01/oc-011809-sunday-st-charles-of-seeze-catechism-142-149/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St Charles of Seeze (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/saint-charles-of-sezze.jpg)Also known as Giancarlo Marchioni John Charles Marchioni Karl av Sezze Karl von Sezze Memorial     7 January Profile Born to a poor but pious rural family, he worked as a shepherd as a child. His family encouraged his vocation to the priesthood, but Charles was a terrible student, barely able to read or write, and had no hope of success in seminary. Franciscan lay brother at age 22 at Naziano. Poor health prevented his going on foreign missions, and he served in assorted menial positions, such as cook, porter, and gardener at friaries near Rome. Once a friary superior ordered Charles, as porter, to give food only to traveling friars. When Charles strictly adhered to the rule, alms to the friary decreased. He convinced the superior the two things were related, and Charles was allowed to be more opened handed to travellers; alms to the friars increased. Worked among plague victims in 1656. Wrote several mystical works, and at the direction of his confessor, his autobiography, The Grandeurs of the Mercies of God. Had a strong devotion to the Eucharist and the Passion. The simple layman was sought out for spiritual advice, and the dying Pope Clement IX called Charles to his bedside for a blessing. Stigmatist, with a visibly open wound in his side; said to have been opened by a piercing ray of light that came from an elevated host during Mass at the Church of Saint Joseph in Capo le Case. The area was marked with a cross after his death. Born  19 October 1613 at Sezze, Roman Campagna, Italy as John Charles Marchioni Died    6 January 1670 at San Francesco a Ripa, Rome, Italy of natural causes; entombed at the Church of Saint Francis, Rome Beatified   1882 by Pope Leo XIII Canonized 12 April 1959 by Pope John XXIII Works Birth of Holy Mary's Novena Christmas Novena Holy Settenario Invalid Path of the Soul Jesus Christ's Talk About Life The Three Ways Catechism 142-149 CHAPTER THREE MAN'S RESPONSE TO GOD Article 1 I BELIEVE I. The Obedience of Faith Abraham - “father of all who believe ”Mary - “Blessed is she who believed” Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011709-saturday-st-anthony-of-egypt-catechism-131-141 http://ourcatechism.com/BroPorter/2009/01/oc-011709-saturday-st-anthony-of-egypt-catechism-131-141#comments Fri, 16 Jan 2009 15:14:17 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=800 http://ourcatechism.com/BroPorter/2009/01/oc-011709-saturday-st-anthony-of-egypt-catechism-131-141/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly, and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Anthony of Egypt (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/saint-anthony-of-egypt2.jpg)Anthony is associated in art with a T-shaped cross, a pig and a book. The pig and the cross are symbols of his valiant warfare with the devil—the cross his constant means of power over evil spirits, the pig a symbol of the devil himself. The book recalls his preference for “the book of nature” over the printed word. Anthony died in solitude at 105. Also known as * Abba Antonius * Anthony of Egypt * Anthony of the Desert * Anthony the Anchorite * Anthony the Great * Father of Cenobites * Father of All Monks * Father of Western Monasticism Memorial * 17 January (Roman Catholic, Eastern Orthodox) * 30 January (Coptic Orthodox, Coptic Catholic) Profile Following the death of his parents when he was about 20, Anthony insured that his sister completed her education, then he sold his house, furniture, and the land he owned, gave the proceeds to the poor, joined the anchorites who lived nearby, and moved into an empty sepulchre. At age 35 he moved to the desert to live alone; he lived 20 years in an abandoned fort. Anthony barricaded the place for solitude, but admirers and would-be students broke in. He miraculously healed people, and agreed to be the spiritual counselor of others. His recommendation was to base life on the Gospel. Word spread, and so many disciples arrived that Anthony founded two monasteries on the Nile, one at Pispir, one at Arsinoe. Many of those who lived near him supported themselves by making baskets and brushes, and from that came his patronage of those trades. Anthony briefly left his seclusion in 311, going to Alexandria, Egypt to fight Arianism, and to comfort the victims of the persecutions of Maximinus. At some point in his life, he met with his sister again. She, too, had withdrawn from the world, and directed a community of nuns. Anthony retired to the desert, living in a cave on Mount Colzim. Descriptions paint him as uniformly modest and courteous. His example led many to take up the monastic life, and to follow his way. Late in life Anthony became a close friend of Saint Paul the Hermit, and he buried the aged anchorite, leading to his patronage of gravediggers. His biography was written by his friend Saint Athanasius of Alexandria. His relationship with pigs and patronage of swineherds is a little complicated. Skin diseases were sometimes treated with applications of pork fat, which reduced inflammation and itching. As Anthony’s intervention aided in the same conditions, he was shown in art accompanied by a pig. People who saw the art work, but did not have it explained, thought there was a direct connection between Anthony and pigs - and people who worked with swine took him as their patron. Born    * 251 at Heracleus, Egypt Died    * 356 at Mount Colzim of natural causes * relics near Vienne, France Canonized    * Pre-Congregation Name Meaning    * inestimable Patronage * against eczema * against epilepsy * against ergotism * against erysipelas * against pestilence * against Saint Anthony’s fire * against skin diseases * against skin rashes * amputees * animals * basket makers * basket weavers * brushmakers * Burgio, Sicily, Italy * butchers * Canas, Brazil Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011609-friday-saint-berard-and-companions-catechism-120-130 http://ourcatechism.com/BroPorter/2009/01/oc-011609-friday-saint-berard-and-companions-catechism-120-130#comments Thu, 15 Jan 2009 10:37:36 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=792 http://ourcatechism.com/BroPorter/2009/01/oc-011609-friday-saint-berard-and-companions-catechism-120-130/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: Saint Berard and Companions (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-berard-and-companions1.jpg)Also known as Beraldus Berard of Carbio Memorial 16 January Profile Italian nobility. Franciscan monk accepted into the order by Saint Francis of Assisi himself in 1213. Friar Minor. Priest. Preacher. Spoke Arabic. Leader of a party (with Peter, Otho, Accursius, and Adjutus) sent by Saint Francis to preach to Muslims in Morocco. Upon arrival, they began preaching in the market place. They were immediately arrested and order to stop. When they continued to preach, they were beaten. When they refused to renouce Christ, the sultan beheaded them. They are believed to be the first Franciscan martyrs. Upon viewing their relics, young Anthony of Padua was moved to join the Franciscans and set off to preach in Morocco. Born  at Carbio, Italy Died  beheaded on 16 January 1220 in Morocco Canonized 1481 by Pope Sixtus IV Please click on the Saint of the Day image to learn about this saint. Catechism 120-130 IV. The Canon of Scripture The Old Testament The New Testament The unity of the Old and New Testaments Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011509-thursday-st-paul-the-hermit-catechism-109-119 http://ourcatechism.com/BroPorter/2009/01/oc-011509-thursday-st-paul-the-hermit-catechism-109-119#comments Wed, 14 Jan 2009 11:04:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=786 http://ourcatechism.com/BroPorter/2009/01/oc-011509-thursday-st-paul-the-hermit-catechism-109-119/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Today we remember on the liturgical calendar: St. Paul the Hermit (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-paul-the-hermit.jpg) Also known as Paul the First Hermit Paul of Thebes Paul the Anchorite Pavly Pavlos Profile Grew up in an upperclass, Christian family. Well educated, fluent in Greek and Egyptian. His parents died when he was 15. When the persecution of Decius began a few years later, Paul fled into the desert to escape them, and the machinations of his brother Peter and the rest of his family who wanted his property. He lived as a desert hermit in a cave the remainder of his 113 year life, surviving off fruit and water, wearing leaves or nothing, spending his time in prayer; legend says a raven kept him supplied with bread. Late in life he came to know, and was buried by Saint Anthony the Abbott. His biography was written by Saint Jerome. Born    c.230 at Lower Thebes, Egypt Died    5 January 342 of natural causes grave reported to have been dug by desert lions near his cave who guarded the body buried by Saint Anthony the Abbot Patronage clothing industry weavers Representation dead man whose grave is being dug by a lion man being brought food by a bird man clad in rough garments made of leaves or skins old man, clothed with palm-leaves, and seated under a palm-tree, near which are a river  and loaf of bread with Saint Anthony the Abbot Please click on the Saint of the Day image to learn about this saint. Catechism 109-119 III. The Holy Spirit, Interpreter of Scripture The senses of Scripture Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011409-wednesday-servant-of-god-john-the-gardener-blessed-peter-donders-catechism-101-108 http://ourcatechism.com/BroPorter/2009/01/oc-011409-wednesday-servant-of-god-john-the-gardener-blessed-peter-donders-catechism-101-108#comments Tue, 13 Jan 2009 15:16:22 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=769 http://ourcatechism.com/BroPorter/2009/01/oc-011409-wednesday-servant-of-god-john-the-gardener-blessed-peter-donders-catechism-101-108/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and... Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011309-tuesday-st-hilary-of-poitiers-catechism-91-100 http://ourcatechism.com/BroPorter/2009/01/oc-011309-tuesday-st-hilary-of-poitiers-catechism-91-100#comments Mon, 12 Jan 2009 13:27:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=763 http://ourcatechism.com/BroPorter/2009/01/oc-011309-tuesday-st-hilary-of-poitiers-catechism-91-100/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: St. Hilary of Poitiers (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/saint-hilary-of-poitiers.jpg) Also known as * Athanasius of the West * Doctor of the Divinity of Christ * Malleus Arianorum (Hammer against Arianism) Born to wealthy polytheistic, pagan nobility, Hilary’s early life was uneventful as he married, had children (including Saint Abra), and studied on his own. Through his studies he came to believe in salvation through good works, then monotheism. As he studied the Bible for the first time, he literally read himself into the faith, and was converted by the end of the New Testament. Hilary lived the faith so well he was made bishop of Poitiers from 353 to 368. Hilary opposed the emperor’s attempt to run Church matters, and was exiled; was proclaimed a Doctor of the Church. Born 315 at Poitiers, France Died 368 of natural causes Canonized Pre-Congregation Patronage * against snakes * against snake bites * Argusto, Italy * backward children Prayers * Prayer for Perseverance in Faith * Prayer Acknowledging that God is in His Creation Please click on the saint of the day image to learn more. Catechism 91-100 The supernatural sense of faith Growth in understanding the faith IN BRIEF Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011209-monday-st-marguerite-bourgeoys-catechism-80-90 http://ourcatechism.com/BroPorter/2009/01/oc-011209-monday-st-marguerite-bourgeoys-catechism-80-90#comments Sun, 11 Jan 2009 21:25:09 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=753 http://ourcatechism.com/BroPorter/2009/01/oc-011209-monday-st-marguerite-bourgeoys-catechism-80-90/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: St. Marguerite Bourgeoys (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-marguerite-bourgeoys1.jpeg) The governor of Montreal, Canada, was in France looking for teachers for the New World. He invited Marguerite to come to Montreal to teach school and religion classes. She said yes and spent the rest of her life in North America.  Marguerite and her sisters helped people in the colony survive when food was scarce, opened a vocational school, taught young people how to run a home and farm. Marguerite spent her last few years praying and writing an autobiography. On the last day of 1699, a young sister lay dying. Mother Marguerite asked the Lord to take her life in exchange. By the morning of 1 January 1700, the sister was completely well, Mother Marguerite had a raging fever, suffered 12 days, and died on 12 January 1700. Patroness against poverty against impoverishment against loss of parents people rejected by religious orders Please click on the saint of the day image to learn more. Catechism 80-90 II. The Relationship Between Tradition and Sacred Scripture One common source. . . Two distinct modes of transmission Apostolic Tradition and ecclesial traditions III. The Interpretation of the Heritage of Faith The heritage of faith entrusted to the whole of the Church The Magisterium of the Church The dogmas of the faith Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011109-sunday-blessed-william-carter-catechism-74-79 http://ourcatechism.com/BroPorter/2009/01/oc-011109-sunday-blessed-william-carter-catechism-74-79#comments Sat, 10 Jan 2009 10:03:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=747 http://ourcatechism.com/BroPorter/2009/01/oc-011109-sunday-blessed-william-carter-catechism-74-79/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: Blessed William Carter (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/blessed-william-carter.jpg)Married layman. Apprentice to several Catholic printers. Imprisoned and tortured for 18 months for "printing lewd (i.e., Catholic) pamphlets," possessing books upholding Catholicism, hiding vestments and other equipment in his home. His wife died while he was in jail. Eventually charged with printing and publishing the Treatise of Schisme, which allegedly incited violence by Catholics and which was said to have been written by a traitor and addressed to traitors; the jury debated 15 minutes before returning a guilty verdict. One of the Martyrs of England, Scotland, and Wales. Born c.1549 at London, England Died hanged, drawn, and quartered on 11 January 1584 at Tyburn, London, England Venerated 10 November 1986 by Pope John Paul II Beatified   22 November 1987 by Pope John Paul II Canonized pending Click on the Saint of the Day button to learn about this Saint. Catechism 74-79 Article 2 THE TRANSMISSION OF DIVINE REVELATION I. The Apostolic Tradition In the apostolic preaching. . . . . . continued in apostolic succession Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-011009-saturday-st-gregory-of-nyssast-marcian-of-constantinople-catechism-65-73 http://ourcatechism.com/BroPorter/2009/01/oc-011009-saturday-st-gregory-of-nyssast-marcian-of-constantinople-catechism-65-73#comments Fri, 09 Jan 2009 14:44:37 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=733 http://ourcatechism.com/BroPorter/2009/01/oc-011009-saturday-st-gregory-of-nyssast-marcian-of-constantinople-catechism-65-73/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen. - My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: St. Gregory of Nyssa (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-gregory-of-nyssa.jpg) Click on the Saint of the Day button to learn about this Saint ------------------------------------------------------------------------------------------------------------------------------------- Saint Marcian of Constantinople (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-marcian-of-constantinople.jpeg) Once when he was being rushed through the streets to preside at a liturgical service he passed a miserable beggar, almost naked.  He stopped, took off his clothes and gave them away, so that he subsequently came to the church with nothing on but his chasuble.  Even so, when he came in, it appeared he had a golden robe on underneath – so luxurious a robe that the Patriarch publicly reprimanded him for dressing too conspicuously and for dressing so richly. The saint then pulled off the chasuble to show he was naked. Catechism 65-73 III. Christ Jesus -- “Mediator and Fullness of All Revelation” [25] God has said everything in his Word There will be no further Revelation IN BRIEF Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010909-friday-st-adrian-of-canterbury-catechism-0054-0064 http://ourcatechism.com/BroPorter/2009/01/oc-010909-friday-st-adrian-of-canterbury-catechism-0054-0064#comments Thu, 08 Jan 2009 12:53:17 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=729 http://ourcatechism.com/BroPorter/2009/01/oc-010909-friday-st-adrian-of-canterbury-catechism-0054-0064/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen - My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: Adrian of Caterbury (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-adrian-of-canterbury.jpeg)Twice offered the Archbishopric of Canterbury, England; he declined, citing unworthiness. When Saint Theodore of Tarsus was sent instead, Adrian went as his assistant. Detained in France due to suspicions of espionage for the emperor. Abbot of Saint Peter's, a monastery founded by Augustine of Canterbury.   Adrian and Theodore were highly successful missionaries in largely pagan England. In addition, Adrian was a great teacher of languages, mathematics, poetry, astronomy, and Bible study. Under his leadership, the School of Canterbury became the center of English learning. Worked to unify the customs of the English with the Church, and to promote Roman customs.  Adrian was known for miracles that helped students in trouble with their masters, and miracles were associated with his tomb in Saint Augustine's Church. Born c.635 in North Africa Died January 710 of natural causes at Canterbury, England, and buried there; his tomb became a site of miracles; body found incorrupt in 1091 Canonized Pre-Congregation adrian of canterbury Please be sure to click on the Saint of the Day image on the website. Catechism: 0054-0064 II. The Stages of Revelation In the beginning God makes himself known The covenant with Noah God forms his people Israel Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010809-thursday-blessed-angela-of-foligno-catechism-0050-0053 http://ourcatechism.com/BroPorter/2009/01/oc-010809-thursday-blessed-angela-of-foligno-catechism-0050-0053#comments Wed, 07 Jan 2009 12:18:51 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=718 http://ourcatechism.com/BroPorter/2009/01/oc-010809-thursday-blessed-angela-of-foligno-catechism-0050-0053/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: Blessed Angela of Foligno (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/bl-angela-of-foligno.jpg) Also known as Mistress of Theologians Profile Born a wealthy non-Christian. Married young, and had several children. Lived wild, adulterously, and sacrilegiously for a while. Following a vision in 1285, she had a conversion. After the death of her mother, husband, and children, she turned to God and penance. Franciscan Third Order, and led a group of other 3rd Order. She was favored with seven visions of the Holy Eucharist.  She saw Our Lord in the Blessed Sacrament, sometimes as a beautiful child, sometimes crucified, bleeding and dying, and other times surrounded with glory and majesty.  One day when Blessed Angela had a great longing for Holy Communion but could not get a priest to bring her the Blessed Sacrament, the Angels brought Holy Communion to her!  She received Holy Communion every day, and for twelve years it was her only food!  Imagine; she lived on Holy Communion alone, nothing else! Born 1248 at Foligno, Umbria, Italy Died (http://saints.sqpn.com/dot.gif) 4 January 1309 at Foligno, Italy of natural causes (http://saints.sqpn.com/dot.gif) buried in the Church of Saint Francis in Foligno, Italy Beatified 1693 by Pope Innocent XII (cult confirmed) Name Meaning (http://saints.sqpn.com/dot.gif) angel (http://saints.sqpn.com/dot.gif) messenger Patronage (http://saints.sqpn.com/dot.gif) against sexual temptation (http://saints.sqpn.com/dot.gif) against temptations (http://saints.sqpn.com/dot.gif) against the death of children (http://saints.sqpn.com/dot.gif) people ridiculed for their piety (http://saints.sqpn.com/dot.gif) widows Representation (http://saints.sqpn.com/dot.gif) being invited by Our Lord to receive Holy Communion (http://saints.sqpn.com/dot.gif) chaining the devil. Please remember to visit the Saint of the Day by clicking on the image.Catechism 0050-0053 CHAPTER TWO GOD COMES TO MEET MAN Article 1THE REVELATION OF GOD I. God Reveals His “Plan of Loving Goodness” Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010709-wednesday-st-raymond-of-penyafort-catechism-0039-0049 http://ourcatechism.com/BroPorter/2009/01/oc-010709-wednesday-st-raymond-of-penyafort-catechism-0039-0049#comments Tue, 06 Jan 2009 09:54:19 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=706 http://ourcatechism.com/BroPorter/2009/01/oc-010709-wednesday-st-raymond-of-penyafort-catechism-0039-0049/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: St Raymond of Penyafort (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-raymond-of-penyaforte.png)At 41 he became a Dominican. Pope Gregory IX called him to Rome to work for him and to be his confessor. One of the things the pope asked him to do was to gather together all the decrees of popes and councils that had been made in 80 years since a similar collection by Gratian. Raymond compiled five books called the Decretals. They were looked upon as one of the best organized collections of Church law until the 1917 codification of canon law. At the age of 60, Raymond was appointed archbishop of Tarragona. when he was 63 he was elected by his fellow Dominicans to be the head of the whole Order, the successor of St. Dominic. He still had 35 years to oppose heresy and work for the conversion of the Moors in Spain. In his 100th year the Lord let Raymond retire.His great influence on Church law led to his patronage of lawyers. Born    * 1175 at Peñafort, Catalonia, Spain Died    * 6 January 1275 at Barcelona, Spain of natural causes Canonized    * 29 April 1601 by Pope Clement VIII Patron of     * attornies    * barristers    * canonists    * lawyers    * medical record librarians Writings    * Summa Cassuam Representation in images of him * book * cloak * key Catechism 0039-0049 IV. How Can We Speak about God? IN BRIEF Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010609-tuesday-ephiphany-of-our-lord-catechism-0031-0038 http://ourcatechism.com/BroPorter/2009/01/oc-010609-tuesday-ephiphany-of-our-lord-catechism-0031-0038#comments Mon, 05 Jan 2009 13:12:18 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=700 http://ourcatechism.com/BroPorter/2009/01/oc-010609-tuesday-ephiphany-of-our-lord-catechism-0031-0038/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Ephiphany of our Lord (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/ephiphany.jpeg) The season of Epiphany is from January 6 until the day before Ash Wednesday (the first day of Lent). the Epiphany celebrates God's revealing or manifesting of Jesus' identity as true God, Messiah, and Savior of the world. It not only commemorates the fact that Jesus appeared to save us, but that God revealed the identity of Jesus to the world. Christ's baptism was seen as an exemplary "epiphany" because both the Father by His voice and the Spirit by His action in alighting upon Jesus clearly revealed who Jesus was: God's Beloved Son. Catechism: 0031-0038 II. Ways of Coming to Know God III. The Knowledge of God According to the Church Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Numbers 6:24-26 24 The LORD bless thee, and keep thee; 25 The LORD make His face to shine upon thee, and be gracious unto thee; 26 The LORD lift up His countenance upon thee, and give thee peace. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010509-monday-12th-day-of-christmas-st-john-neumann-catechism-0026-0030 http://ourcatechism.com/BroPorter/2009/01/oc-010509-monday-12th-day-of-christmas-st-john-neumann-catechism-0026-0030#comments Sun, 04 Jan 2009 15:35:03 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=692 http://ourcatechism.com/BroPorter/2009/01/oc-010509-monday-12th-day-of-christmas-st-john-neumann-catechism-0026-0030/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: 12th Day of Christmas The Twelfth Night is January 5th, the last day of the Christmas Season before Epiphany (January 6th). In some church traditions, January 5th is considered the eleventh Day of Christmas, while the evening of January 5th is still counted as the Twelfth Night, the beginning of the Twelfth day of Christmas the following day.  Twelfth Night often included feasting along with the removal of Christmas decorations. On the 12th day of Christmas my true love gave to me... Twelfth Night, Or What You Will is a comedy by William Shakespeare. It is named after the Twelfth Night holiday of the Christmas season. Twelfth Night is noted as one of Shakespeare's most studied and best loved plays: the twin-based comedy of cross-dressing and mistaken identity is accessible to even novice Shakespeare scholars. Day 12, January 5 Twelve Drummers Drumming The twelve points of doctrine in the Apostles' Creed: 1) I believe in God, the Father almighty, creator of heaven and earth. 2) I believe in Jesus Christ, his only Son, our Lord. 3) He was conceived by the power of the Holy Spirit and born of the virgin Mary. 4) He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell [the grave]. 5) On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. 6) He will come again to judge the living and the dead. 7) I believe in the Holy Spirit, 8) the holy catholic Church, 9) the communion of saints, 10) the forgiveness of sins, 11) the resurrection of the body, 12) and life everlasting. St. John Neumann (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-john-neumann.jpeg)In New York, John was one of 36 priests for 200,000 Catholics. John's parish in western New York stretched from Lake Ontario to Pennsylvania. His church had no steeple or floor but that didn't matter because John spent most of his time traveling from village to village, climbing mountains to visit the sick, staying in garrets and taverns to teach, and celebrating the Mass at kitchen tables. John was appointed bishop of Philadelphia in 1852. As bishop, he was the first to organize a diocesan Catholic school system. A founder of Catholic education in this country, he increased the number of Catholic schools in his diocese from two to 100. The ability to learn languages that had brought him to America led him to learn Spanish, French, Italian, and Dutch so he could hear confessions in at least six languages. When Irish immigration started, he learned Gaelic so well that one Irish woman remarked, "Isn't it grand that we have an Irish bishop!" John died on January 5, 1860 at the age of 48. Prayer: Saint John Neumann, you helped organize Catholic education in the United States. Please watch over all Catholic schools and help them be a model of Christianity in their actions as well as their words. Amen Catechism: 0026-0030 PART ONE:THE PROFESSION OF FAITH SECTION ONE“I BELIEVE” - “WE BELIEVE” CHAPTER ONE MAN'S CAPACITY FOR GOD I. The Desire for God The LORD bless thee, and keep thee; The LORD make His face to shine upon thee, and be gracious unto thee; The LORD lift up His countenance upon thee, and give thee peace. Mother of Perpetual Help, we call upon your most powerful name. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010409-sunday-epiphany-of-our-lord-st-elizabeth-ann-seton-catechism-18-25 http://ourcatechism.com/BroPorter/2009/01/oc-010409-sunday-epiphany-of-our-lord-st-elizabeth-ann-seton-catechism-18-25#comments Sat, 03 Jan 2009 12:09:43 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=678 http://ourcatechism.com/BroPorter/2009/01/oc-010409-sunday-epiphany-of-our-lord-st-elizabeth-ann-seton-catechism-18-25/feed 0 the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly, and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: 11th Day of Christmas Solemnity of the Epiphany of Our Lord (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/adoration-magi1.jpeg) It is the oldest of the  Christmas festivals and originally the most important.  The most holy and almighty God condescended to take on human flesh in order to reveal His salvation to the world.  This is the mystery of the Epiphany of our Lord. Epiphany Day itself commemorates the arrival of the Magi in Bethlehem to worship the Messiah and bring Him gifts of gold, frankincense, and myrrh (Matthew 2:1-12).  Since the earliest days of the church, these wise men have been considered to be representatives of all the peoples of the earth.  By means of a miraculous star, God showed them that Jesus was born to be not only the King of the Jews, but the Lord and Savior of all nations. The Baptism of our Lord is the first Sunday after the Epiphany.  This important festival is the observance of Jesus' baptism at the hands of John the Baptist (Mark 1:9-11).  The words of the Father and the appearance of the Holy Spirit in the form of a dove as Jesus came out of the waters revealed Him to be God's true Son. The Transfiguration of our Lord, the last Sunday after the Epiphany, is a celebration of the moment that Christ, in the company of Moses and Elijah, literally shined His glorious divine nature on Peter, James, and John, leaving them dazed and awestruck (Luke 9:28-36).  This event, the greatest of Christ's epiphanies until His triumphant resurrection from the grave on Easter, serves as the dramatic conclusion of the season.  Transfiguration Sunday stands in vivid contrast to what takes place just a few days later:  Ash Wednesday, the day of sorrow and repentance that initiates the season of Lent. St. Elizabeth Ann Seton (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/st-elizabeth-ann-seton2.jpeg)Patron Saint of: death of children, in-law problems, loss of parents, widows . Nearly 200 years ago, Elizabeth Ann Bayley Seton founded the Sisters of Charity of Saint Joseph's, the first new community for religious women to be established in the United States.  She also began Saint Joseph's Academy and Free School, the first free Catholic School for girls staffed by Sisters in the United States. Her enduring legacy now includes six religious communities with more than 5,000 members, hundreds of schools, social service centers, and hospitals throughout America and around the world.  Her works led to her Canonization on Sunday, September 14, 1975, in Saint Peter's Square, by Pope Paul VI.  The first citizen born in the United States to be Canonized, her remains are entombed here in the Basilica that bears her name. Catechism: 0018-0025 V. Practical Directions for Using this Catechism VI. Necessary Adaptations Above all - Charity Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/010309-saturday-10th-day-of-christmas-holy-name-of-jesus-catechism-0011-0017 http://ourcatechism.com/BroPorter/2009/01/010309-saturday-10th-day-of-christmas-holy-name-of-jesus-catechism-0011-0017#comments Fri, 02 Jan 2009 11:36:12 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=649 http://ourcatechism.com/BroPorter/2009/01/010309-saturday-10th-day-of-christmas-holy-name-of-jesus-catechism-0011-0017/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. Today we remember on the liturgical calendar: 10th Day of Christmas Most Holy Name of Jesus (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/holy-name-of-jesus.jpeg)Devotion to the Holy Name is deeply rooted in the Sacred Scriptures, especially in the Acts of the Apostles. It was promoted in a special manner by St. Bernard, St. Bernardine of Siena, St. John Capistrano and by the Franciscan Order. It was extended to the whole Church in 1727 during the pontificate of Innocent XIII. The month of January has traditionally been dedicated to the Holy Name of Jesus. Today' special celebration, the Feast of the Most Holy Name of Jesus, is associated with the Feast of the Circumcision. For in accordance to the Jewish culture of the days when Jesus dwelled on earth, a child became a full member of his family when he was circumcised, at which time he received his name. So great is the Most Holy Name of Jesus that "God highly exalted Him and gave Him the Name that is above every name, so that at the Name of Jesus every knee should bend; in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father." [Phil 2:9-11] many will be hated because of this Name. But the one who endures to the end will be saved. [Mt. 10:22] Catechism 0011-0017 III. The Aim and Intended Readership of the Catechism IV. Structure of this Catechism Part One: the Profession of Faith Part Two: the Sacraments of Faith Part Three: the Life of Faith Part Four: Prayer in the Life of Faith Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of  temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. I wish you a blessed and peacful New Year. Brother Porter no http://ourcatechism.com/BroPorter/2009/01/oc-010209-friday-9th-day-of-christmas-holy-fathers-intentions-for-this-month-sts-basil-the-great-and-gregory-nazianzen-catechism-0001-0010 http://ourcatechism.com/BroPorter/2009/01/oc-010209-friday-9th-day-of-christmas-holy-fathers-intentions-for-this-month-sts-basil-the-great-and-gregory-nazianzen-catechism-0001-0010#comments Thu, 01 Jan 2009 10:24:26 +0000 Brother Porter http://ourcatechism.com/BroPorter/?p=642 http://ourcatechism.com/BroPorter/2009/01/oc-010209-friday-9th-day-of-christmas-holy-fathers-intentions-for-this-month-sts-basil-the-great-and-gregory-nazianzen-catechism-0001-0010/feed 0 In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, In the name of the Father, and of the Son, and of the Holy Ghost. Amen My God, I believe, I adore, I hope, and I love You.  I ask pardon for those who do not believe, do not adore, do not hope, and do not love You.  Most Holy Trinity, Father, Son and Holy Ghost, I adore You profoundly,  and I offer You the Most Precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference's by which He is offended.  And by the infinite merits of his most Sacred Heart and the Immaculate Heart of Mary, I beg the conversion of poor sinners. Amen. 9th Day of Christmas Today we reflect and act on the Holy Father's intentions for this month: His Holiness' general prayer intention for January is: "That the family may become more and more a place of training in charity, personal growth and transmission of the faith". His mission intention is: "That the different Christian confessions, aware of the need for a new evangelization in this period of profound transformations, may be committed to announcing the Good News and moving towards the full unity of all Christians in order to offer a more credible testimony of the Gospel". and today we remember on the liturgical calendar: St. Basil the Great Patron of hospital administrators, Basil fought simony, aided the victims of drought and famine, strove for a better clergy, insisted on a rigid clerical discipline, fearlessly denounced evil wherever he detected it, and excommunicated those involved in the widespread prostitution traffic in Cappadocia. Doctor of the Church, especially in the Eastern church. and St Gregory Nazianzen He has been declared a doctor of the church, and he won for himself the title 'the Theologian'. He was born into a family of saints; his father was bishop of Nazianzus--in that place and time a married clergy was the normal rule. It was during this time that he became a close friend of St Basil. When he was thirty Gregory left Athens and joined St Basil in a life of retreat, prayer and study which foreshadowed the pattern of monastic life both in the east and in the west. He was then invited to go to Constantinople, where most of the churches were given over to the Arian heresy. Here the popular method of solving religious disputes was by fighting in the streets. His famous sermons on the Trinity won him and the church increasing respect and renown, and even St Jerome came in from his desert to hear him. He was made bishop of Constantinople, but the opposition was so noisy that Gregory insisted on resigning. (http://ourcatechism.com/BroPorter/wp-content/ascends/2009/01/sts-basil-the-great-and-gregory-naziazen.jpeg) Sts Basil the Great and Gregory Nazianzen, friends and Doctors of the Church Catechism: 0001-0010 PROLOGUE I.  The life of man - to know and love GodII II.Handing on the Faith: Catechesis Mother of Perpetual Help, we call upon your most powerful name.  Your very name inspires confidence and hope.  May it always be on our lips, especially in time of temptation and at the hour of our death.  Blessed Lady, help us whenever we call on you.  Let us not be content with merely pronouncing your name.  May our daily lives proclaim that you are our Mother and our Perpetual Help. Brother Porter no