What Are Ghosts?

Without our action or invitation, the dead often do appear to the living. There is enormous evidence of "ghosts" in all cultures .... We can distinguish three kinds of ghosts, I believe. First, the most familiar kind: the sad ones, the wispy ones. They seem to be working out some unfinished earthly business, or suffering some purgatorial purification until released from their earthly business. These ghosts would seem to be the ones who just barely made it to Purgatory, who feel little or no joy yet and who need to learn many painful lessons about their past life on earth.

Second, there are malicious and deceptive spirits -- and since they are deceptive, they hardly ever appear malicious. These are probably the ones who respond to conjurings at seances. They probably come from Hell. Even the chance of that happening should be sufficient to terrify away all temptations to necromancy.

Third, there are bright, happy spirits of dead friends and family, especially spouses, who appear unbidden, at God's will, not ours, with messages of hope and love. They seem to come from Heaven. Unlike the purgatorial ghosts who come back primarily for their own sakes, these bright spirits come back for the sake of us the living, to tell us all is well. They are aped by evil spirits who say the same, who speak 'peace, peace, when there is no peace'. But the deception works only one way: the fake can deceive by appearing genuine, but the genuine never deceives by appearing fake. Heavenly spirits always convince us that they are genuinely good. Even the bright spirits appear ghostlike to us because a ghost of any type is one whose substance does not belong in or come from this world. In Heaven these spirits are not ghosts but real, solid and substantial because they are at home there: One can't be a ghost in one's own country.

That there are all three kinds of ghosts is enormously likely. Even taking into account our penchant to deceive and be deceived, our credulity and fakery, there remain so many trustworthy accounts of all three types of ghosts - trustworthy by every ordinary empirical and psychological standard - that only a dogmatic prejudice against them could prevent us from believing they exist. As Chesterton says, "We believe an old apple woman when she says she ate an apple; but when she says she saw a ghost, we say 'But she's only an old apple woman." A most undemocratic and unscientific prejudice.

Peter Kreeft, Everything You Ever Wanted to Know about Heaven

As we head closer to Halloween, this seems like a good topic. And so interestingly told as is everything that Peter Kreeft writes.

Catholic Basic Resources List

I'm stepping away from the blog for almost a couple of weeks while I go trekking about to the Blue Ridge Mountains for a niece's wedding and then on to Pittsburgh where I will finally meet a couple of friends face-to-face! Online friends, it is needless to say.

I'm greatly looking forward to all of this, not least of all the long car trip with Tom. We always find our conversations turning in ways we never could expect, sometimes prompted by our podcast or music listening, sometimes by the landscape around us, sometimes simply by our proximity and wandering thoughts. He drives and I knit. Or I drive and he often has to check email. But it is a closeness that is achieved no other way I know of today.

I'm also looking forward to unplugging as much as it is possible to do these days.

However, I'll leave you with something that will provide good reading for several days, at least.

I did a Catholic Basics list as part of our RCIA group's mystagogy  resources. Mystagogy is when you actually begin to learn how to live as a Catholic. The list has books, websites, comments on Bible translations, and that sort of thing.

I've been meaning to share it here section by section but never found the time.

Therefore, I have uploaded the pdf, which has live links if you're into that sort of thing, and you may download it to peruse at your leisure.

Obviously it is far from complete and someday I may have that chance to post expanded sections here. However, in the meantime, better this than nothing at all.

I hope you enjoy it!

P.S. I'm going to close comments while I'm gone just to avoid spamming problems.

Year of Faith: Professing the Creed

In his Apostolic Letter announcing the Year of Faith, Pope Benedict exhorts us to find a way to publicly profess the creed: “Religious communities as well as parish communities, and all ecclesial bodies old and new, are to find a way, during this Year, to make a public profession of the Credo.”

Melanie Bettanelli has begun a series meditating upon the creed. She's divided it into 47 pieces and invited a flock of bloggers to help. I myself will be chiming in very soon. Just click the pieces of the creed at The Wine Dark Sea to go to each post through the year.

The Catechism Demystified

This is a talk that I gave to our RCIA class last week. I'm sharing it here for anyone else who'd like a little help finding their way around the Catechism, which can be confusing but need not be.

I am not an expert on the Catechism, but I do know how to use it.

The Catechism can be a bit tricky to find your way around so I wanted to take just a couple of minutes to familiarize everyone with it.

Let’s start with what the word catechism means. A catechism is a summary of principles.

So, the Catholic Catechism is specifically designed as a reference guide. Some people call it the Catholic “rule book.” It is much more than that though.

“In the Catechism, we see the wealth of teaching that the Church has
received, safeguarded and proposed in her two thousand years of history. From Sacred Scripture to the Fathers of the Church, from theological masters to the saints across the centuries, the Catechism provides a permanent record of the many ways in which the Church has meditated on the faith and made progress in doctrine so as to offer certitude to believers in their lives of faith."

That is what Pope Benedict says about the Catechism ... and he should know.

The current Catechism was requested by Pope John Paul II and produced under Cardinal Ratzinger’s supervision. Cardinal Ratzinger is now Pope Benedict XVI.

This Catechism is the first systematic synthesis of faith issued since the Council of Trent in 1566. Between then and now there were catechisms that were issued locally as various people saw the need.

The English version of this catechism came out in 1994 and was revised in 1997, so this is really current.

Think of it as the sort of encyclopedia from the days when all we had were books ... when you would sit down to look up facts about the moon and get pulled into other sections because they were so fascinating.

Of course, when you have a two thousand year old institution whose goal is to help get us to Heaven, they don’t think quite the way we do about organization.

The Catechism is arranged in four main sections that are often called the “Four Pillars” of the Faith:

• The Profession of Faith (the Apostle’s Creed)
• The Celebration of the Christian Mystery (the Sacred Liturgy, especially the sacraments)
• Life in Christ (including The Ten Commandments in Catholic theology)
• Christian Prayer (including The Lord’s Prayer)

Numbering system:

Let’s look at a page. (get pdf of sample page here)

Every paragraph is numbered. (red circle) Those numbers are very important.

When you look up something in the index, the numbers it refers you to are
paragraph numbers, NOT page numbers. This can be confusing until you get used to it, but it does give us an idea of just how much information is packed into each paragraph.

The numbers in the margins (green square) are cross-references ... to other paragraphs in the Catechism that refer to the same subject and may shed more light.

The cross-reference paragraphs are a good reason to have the actual book. The Catechism is on-line in a lot of places (the Vatican’s web-site, the US Bishops’ website, etc.) and is super handy for searching. I use the online version all the time.

But those versions don’t have the cross-reference paragraphs ... and sometimes those lead you to just what you were looking for or for added depth you wouldn’t have found otherwise.

In Brief:

The writers of the Catechism know that this may be more information than you wanted. Maybe you were looking for a simple answer and didn’t need all the extra info.

Each chapter ends with an “In Brief” section that summarizes the main points of the chapter in one or two sentence paragraphs.

Footnotes:

Of course, there are are copious footnotes for both direct quotes in the text and also where they refer to sources of the teaching, in particular the Scriptures, the Church Fathers, and the Ecumenical Councils and other authoritative Catholic statements, such as those issued by recent Popes.

Compendium

Just finding your way to the correct “In Brief” answers may seem a bit daunting if you’re trying to find something quickly ... which is something I’ve experienced in our small group.

And the writers of the Catechism realized that too.

So, in 2005 they came out with the Compendium to the Catechism. (Download a sample page here.)

It is a more concise and conversational version of the Catechism.

Again the paragraphs are numbered. These paragraph numbers don’t have any relationship to the numbers in the Catechism.

However, these numbers in the margin (red circle) DO correspond to numbers in the actual Catechism so if you want to read more, it is easy to find.

EVEN EASIER

Say you need more explanation though, and the Catechism is a bit too confusing. I’ve been there. Here are three good books. (Links lead to my reviews.)

• The Complete Idiot’s Guide to the Catechism
• Catholicism for Dummies (I haven't formally reviewed this ... but will ... but these many posts with excerpts give ample evidence of the solid value of this book)
• Catholic Mass for Dummies

Surprised?

For one thing, how can we trust these books though to tell us the truth about Catholic teachings?

Two reasons.

First, they all use those same, all-important paragraph numbers from the Catechism so that you can go check what they’re saying against the Catechism itself.

There is a much easier way to be sure though.

I didn’t trust these books myself ... until I saw that each went to the trouble of getting the Catholic seal of approval.

Here’s what I mean by that.

Look on the copyright page for one or more of these phrases (below). These mean that the book has been submitted to Catholic authorities to be checked for accuracy.

If the author belongs to a religious order, the book is submitted to the order’s superior. If the author is just a regular writer, the book is usually submitted to local Catholic authorities, like the local diocese.

In either case, first the book is examined by an expert, called a censor. If the book is accurate, they issue:

Censor’s stamp: NIHIL OBSTAT (“nothing stands in the way”)

After the Nihil Obstat has been obtained, the manuscript will be submitted another person for checking.

In the case of a religious order, it is examined by the order’s religious superior ... in which case it receives the:

Religious Superior’s stamp: IMPRIMI POTEST (“it can be printed”)

I have only come across the Imprimi Potest once ... in The Catechism, which has Cardinal Ratzinger’s stamp of approval.

In the case of the regular book given to the diocese, the manuscript would go from the censor to the bishop to receive the:

Bishop’s stamp: IMPRIMATUR (“let it be printed”)

The religious superior may also go ahead and submit the manuscript they approved for an Imprimatur. So it is possible to have a book with all three seals of approval.

By the way, it is only necessary to put the Imprimi Potest or Imprimatur on the book. You can assume it has gotten a Nihil Obstat first if it made it to those two stages.

Caution:

A word of warning though ... if you see a book that only has a Nihil Obstat, be cautious. It may be in error. This happened in the 1960s a lot and some of those books contained incorrect material, even heretical material. You need the double-check system to be sure something didn’t slip by someone. That is why if one bishop gave the Nihil Obstat, another bishop has to give the Imprimatur.

The Nihil Obstat and Imprimatur are often followed by this statement on the copyright page:

The “Nihil Obstat” and “Imprimatur” are official declarations that a book or pamphlet is free of doctrinal or moral error. No implication is contained therein that those who have granted the Nihil Obstat and the Imprimatur agree with the content, opinions or statements expressed.

So if one of these authors has all theCatholic truths right but is using them to try to prove that we shouldn’t drink hot coffee because it’s the devil’s temperature ... we can’t blame the Catholic Church.

FINALLY

Remember those footnotes in the Catechism? The ones for materials that are simply referenced, where they might have summarized twelve pages of a Church Council document into two sentences?

If you ever wonder just what was summarized, there’s a book for that too.

The Companion to the Catechism of the Catholic Church ... which is a compendium of texts referred to in the book but not quoted there.

It has every word of the pertinent part of the originally referenced materials, in English, so you don’t have to go all over the place looking for something.

It is almost 1,000 pages long and is really fascinating and enlightening if you want to see it all from original sources.

Just imagine if all this material had been included in the Catechism.

That would’ve been a book no one would have wanted to open.

It makes the Catechism not look so big after all, does it?

Catholic Throwdown: Jack White (White Stripes) and Stephen Colbert

It's for reals, people. You'll laugh but also learn because these guys aren't kidding around.

Well, they are kidding around but they are quizzing each other Catholic culture mercilessly to see who can't answer.

If swearing bothers you, then skip this, but it actually made me laugh. These guys were into it.

           

The Colbert Report	Mon - Thurs 11:30pm / 10:30c
Exclusive - 2011: A Rock Odyssey Featuring Jack White - Catholic Throwdown
www.colbertnation.com
Colbert Report Full Episodes Political Humor & Satire Blog Video Archive

Via Margaret at Ten Thousand Places.

On the Sunday Obligation to Attend Mass

Riparians at the Gate states this in a beautifully short and simple, yet comprehensive way. My favorite bits are below, but go read it all.

... There isn’t a secret calendar showing weeks when you can skip [Mass] based on a flimsy excuse, and other weeks when you have to show no matter what. Likewise, there isn’t a cosmic attendance policy giving you so many unexcused absences and then you fail the course.

You either can come, and therefore you must. Or you cannot come, and therefore, well, you cannot.

Much simpler than people fear. The Church is not out to get you. Well, okay, she is out to get you. But in a good way: She is out to get your soul into Heaven. And she knows that under ordinary circumstances, attending Mass on Sundays and Holy Days is what your soul needs. So go if you possibly can.

Italics are mine and that's what's going into my quote journal.

Those who would like more specifics on the why's and wherefore's may find it in the Catechism, beautifully stated as is the norm there.

The Thoughtfulness of Pope Benedict XVI

Back in the day when the Pope was Cardinal Ratzinger, Pete Seewald did a series of interviews which give us great insight into the way our Papa thinks. And I like it. Here's a great example directly swiped from Webster at Why I Am Catholic. Tge non-italicized words are Webster's commentary. Go there to read all of his post.

In the interviews that became God and the World (Ignatius Press, 2002), German journalist Peter Seewald asked then-Cardinal Joseph Ratzinger:

In the course of two thousand years of Christian history, the Church has divided time and again. In the meantime, there are around three hundred distinguishable Protestant, Orthodox, or other churches. There are way over a thousand Baptist groups in the United States. Over against these there is still the Roman Catholic Church with the pope at her head, which claims to be the only true Church. She remains at any rate, and despite every crisis, indeed the most universal, historically significant, and successful Church in the world, with more members today than at any time in her history.

This question asked by a skeptical young journalist, no Catholic at the time he asked it, might seem to be what Frank would call a “fat pitch.” Did Ratzinger, in his answer, knock Protestantism out of the park in a grand slam of triumphalism? No, the cardinal laid down a thoughtful bunt single—then stole second, third, and home:

I think that in the spirit of Vatican II we ought not to see that as a triumph for our prowess as Catholics and ought not to make much of the institutional and numerical strength we continue to enjoy. If we were to reckon that as our achievement and as our right, then we would step outside the role of a people belonging to God and set ourselves up as an association in our own right. And that can very quickly go wrong. A Church may have great institutional power in a country, but as soon as faith is no longer there to back it up, the institution will break down.


Perhaps you know the mediaeval story of a Jew who traveled to the papal court and who became a Catholic. On his return, someone who knew the papal court well asked him: “Do you realize what sort of things are going on there?” “Yes,” he said, “of course, quite scandalous things, I saw it all.” “And you still became a Catholic,” remarked the other man. “That’s completely perverse!” Then the Jew said, “It is because of all that that I have become a Catholic. For if the Church continues to exist in spite of it all, then truly there must be someone upholding her.” And there is another story, to the effect that Napoleon once declared that he would destroy the Church. Whereupon one of the cardinals replied, “Not even we have managed that!”


I believe that we see something important in these paradoxical tales. There have in fact always been plenty of human monstrosities in the Catholic Church. That she still holds together, even if she groans and creaks, that she is still in existence, that she produces great martyrs and great believers, people who put their whole lives at her service, as missionaries, as nurses, as teachers, that really does show that there is someone there upholding her.


We cannot, then, reckon the Church’s success as our own reward, but we may still say, with Vatican II—even if the Lord has given a great deal of life to other churches and communities—that the Church herself, as an active agent, has survived and is present in this agent. And that can only be explained by the fact that He grants what men cannot achieve.

What do you say to someone whose salt has lost it's savor?

I had been doing a fair amount of musing about being the salt of the earth, lukewarmness, and making sure that my "yes" really means "yes" which came up in the readings the other day.

Not to mention, mulling over that whole idea about how to quickly get to the essence of an explanation of my faith.

I did not do a very good job the other day when I was asked, "What the heck is Pentecost?" by a blog reader who isn't Christian and had seen it mentioned repeatedly here as of late. Some of that, admittedly was due to the fact that the idea of God's spirit "coming upon" someone doesn't make any sense to someone who doesn't believe in God in the first place. At any rate, moving on ...

Lo and behold, I wound up hearing a tale from a friend yesterday which exemplified the reason we always need to be prepared. My friend was in a conversation with an old pal that suddenly morphed beyond a casual chat into a serious discussion of Old Pal's falling away from Catholicism into a view of God as "watchmaker" and a sincere admiration of nihilism.

At one point it dawned upon my friend that Old Pal is using the Church purely as a social club. Old Pal still attends Mass regularly, is a lector and ...

Friend: Do you still take communion?

Old Pal: Sure.

Friend: Even though you don't believe it is the real presence of Jesus?

Old Pal: Yep.

Friend: That's an insult to me and every Catholic who believes in the real presence!

I was in awe of my friend. This person is soft spoken and, although perfectly willing to answer questions, does not go around parading faith other than living it. My friend says it was an instinctive reaction, especially as there was a true effort made from the beginning to avoid confrontation about religion. That instinctive reaction is one that I probably would have quailed at expressing so forcefully. Would that I have such a definite, instinctive expression of my faith when someone else shows complete disrespect.

But wait, it gets more interesting. The conversation continued and soon was running along these lines.

Friend: If you don't believe what the Church believes then go find a church where you can believe.

Old Pal: There's no point. No church has the whole truth. Every single one is wrong about something.

Friend: I believe everything that the Catholic Church teaches is true.

[pause]

Old Pal: Even the social teachings?

Friend: Yes. Everything. I believe all the teachings are true.

[pause ... which grows into silence]

These are simple truths but which among us ever states them to anyone so simply?

Notice the fact that these are put forward as statements, not as attacks.

A mutual friend of these two had come upon them in conversation about halfway through and silently listened. This newcomer was Catholic but became theist in her beliefs and left the Church. Newcomer later went up to my friend and murmured that Old Pal was wrong ... that if you don't believe then you should leave. Which, as we all should know, is exactly what St. Thomas Aquinas said also.

Not only did my friend love Old Pal enough to tell the truth, but Newcomer got a full dose of an authentic Catholic witness as well.

It is fairly obvious that my friend's old pal is in serious denial and also not thinking clearly by practically any definition. I pray for Old Pal.

Once again, I think about the questions I was turning over about being the salt of the earth.

Are we really living our faith? Offering a witness that flows from real love and relationship with God? Jesus did it through personal witness. The first Christians followed his example. They couldn't even vote but they showed their true love with their unflinching actions in daily life. They changed the world.

My friend has this quality. I hope that I do too, that we all do.

=================

Let your 'Yes' mean 'Yes,' and your 'No' mean 'No.' Anything more is from the evil one.

Matt. 5:37

=================

Always be prepared to give an explanation to he who asks for a reason for your hope, yet do it with gentleness and reverence, keeping your conscience clear, so that, when you are maligned, those who defame your good conduct in Christ may themselves be put to shame.

Peter 3:15-17

=================

The only honest reason to be a Christian is because you believe in Christ's claim to be God incarnate. The only honest reason to be a Catholic is because you believe the Church's claim to be the divinely authorized Body of this Christ.

Peter Kreeft, Catholic Christianity

Catholic Basics--Moral Issues of Life and Death 6

As promised, I am following up my answers about pro-life issues with excerpts from Catholic Christianity by Peter Kreeft. This is the book I read that cleared up many of my objections to Catholic teachings. The excerpts for this series began here.

I must stress that this book does not substitute for the Catechism and is best read as an accompaniment to it. Also, I must stress that this book is best read from the beginning as Kreeft, in following the Catechism, provides a logical construct for the reason the Church's teachings exist. That is just precisely the Catechism does, but this book is somewhat easier to understand, especially in its application to specific examples of modern life and the faith. Although this section necessarily addresses other issues such as capital punishment, euthanasia, suicide and more, I will be focusing primarily on abortion and the right to life.

13. The basic arguments for and against abortion
There are three steps, or premises, to the argument for outlawing abortion.

The first is that one of the most fundamental purposes of law is to protect human rights, especially the first and foundational right, the right to life.

The second is that all human beings have the right to life.

The third is that the already-conceived but not-yet born children of human beings are human beings.

From these three premises it necessarily follows that the law must protect the right to life of unborn children.

There are only three possible reasons for disagreeing with this conclusion and being “pro-choice”instead of “prolife.” One may deny the first, second, or third premises. For if all three are admitted, the “pro-life” conclusion follows.

Thus there are three different kinds of “pro-choicers”:

First, there are those who admit that all persons have a right to life and that unborn children are persons, but deny that this right should be protected by law (the first
premise). This is a serious legal error.

“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….’80 ‘The moment a positive [human] 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, and in particular of the more vulnerable, the very foundations of a state based on law are undermined. . .’81” (C2273).

Second, there are those who admit that the law should protect the right to life and that unborn children are human beings, but deny that all human beings have the
right to life (the second premise). This is a very serious moral error.

It is essentially the philosophy of power, of “might makes right.” Those in power – doctors, mothers, legislators, adults – decree the right to kill those who lack the
power to defend themselves: the smallest, most vulnerable, and most innocent of all human beings. No good reason can justify this decree; a good end does not justify an intrinsically evil means. If the babies shared the powers of the abortionists and could fight back with scalpels, there would be few abortions.

Third, there are those who admit that the law should protect the right to life and that all humans have that right, but deny that unborn children are humans (the third premise). This is a serious factual and scientific error.

Before Roe v. Wade legalized abortion, all science texts taught the biological understanding that the life of any individual of any species begins at conception, when sperm and ovum unite to create a new being with its own complete and unique genetic code, distinct from both father and mother. All growth and development from then on is a matter of degree, a gradual unfolding of what is already there. There is no specific or distinct point in our development when we become human. (What were we before that – birds?) Only when abortion became legal did the science textbooks change their language and cease teaching this understanding – not because of any new science but because of a new politics.

Abortion is not “a complex issue.” Few moral issues could be clearer. As Mother Teresa has said,“if abortion is not wrong, nothing is wrong.”

End of series.

(Note: you can also find the book as a series of pdfs or podcasts here. My series of excerpts would be found in Lesson 27.)

Catholic Basics--Moral Issues of Life and Death 5

As promised, I am following up my answers about pro-life issues with excerpts from Catholic Christianity by Peter Kreeft. This is the book I read that cleared up many of my objections to Catholic teachings. The excerpts for this series began here.

I must stress that this book does not substitute for the Catechism and is best read as an accompaniment to it. Also, I must stress that this book is best read from the beginning as Kreeft, in following the Catechism, provides a logical construct for the reason the Church's teachings exist. That is just precisely the Catechism does, but this book is somewhat easier to understand, especially in its application to specific examples of modern life and the faith. Although this section necessarily addresses other issues such as capital punishment, euthanasia, suicide and more, I will be focusing primarily on abortion and the right to life.

11. The universal agreement in the Catholic tradition about abortion

“Since the first century the Church has affirmed the moral evil of every procured abortion [as distinct from miscarriage or spontaneous abortion]. This teaching has not changed and remains unchangeable” (C 2271).

The earliest Christian document we have after the New Testament, the first-century “Letter to Diognetus,” mentions abortion as one of the things Christians never
do, as a distinctive visible feature of their faith. The latest Ecumenical Council,Vatican II, reaffirmed this teaching in totally uncompromising terms:“‘. . . abortion and infanticide are abominable crimes’76” (C 2271).

The presence of “dissenters” or of heretics who reject some certain, essential Catholic (“Catholic” means “universal”) teaching does not make that teaching uncertain,
unessential, or non-universal. The Church’s teaching did not come from human opinion, so it cannot be changed by human opinion.

12. The Church’s policy on abortion
Catholic tradition distinguishes “formal”and “material” cooperation in any evil. “Formal cooperation”means direct, deliberate doing of the evil – for instance, a mother freely choosing to pay a doctor to abort her baby, the doctor performing
the abortion, or a nurse directly helping the doctor to perform it.“Material cooperation” means indirect or nondeliberate aid – for instance, contributing money to a hospital that performs abortions. Material cooperation is a “gray area.” Even paying taxes can be material cooperation in abortion when the government uses tax money to finance health insurance that covers abortions. It is not possible to avoid all material cooperation with evil. But it is possible, and necessary, to avoid all formal cooperation with evil, for any reason. No good reason can justify an intrinsically evil act.

“Formal cooperation in an abortion constitutes a grave offense. The Church attaches the canonical [official Church-law] penalty of excommunication to this crime
against human life. ‘A person who procures a completed abortion incurs excommunication latae sententiae,’77 ‘by the very commission of the offense’78 . . .” (C2272).

This does not mean that all who commit this sin are damned. Excommunication is not automatic damnation. But it does mean they have broken their communion with
the Body of Christ. For Christ cannot commit such a crime, and to be a Catholic is to be a member of his very Body, to be his hands and fingers. It is not Christ’s hands that abort Christ’s children.

“The Church does not thereby intend to restrict the scope of mercy” (C 2272). Forgiveness is always available for any sin, if sincerely repented, and ministries of reconciliation like “Project Rachel” deal compassionately with women who have had abortions.

Mother Teresa says: “Every abortion has two victims: the body of the baby and the soul of the mother.”The first is beyond repair, but the second is not; and the Church
does everything possible to repair and restore souls and lives torn by sin – which in one way or another is true of all of us. The Church does not judge the individual soul,nor should any of us. She says, as her Master did, “Let him who is without sin among you cast the first stone.” She is not in the business of stone-casting. But she is in the business of the accurate labeling of human acts, just like her Master, who said not only “neither do I condemn you,” but also “go and sin no more” (Jn 8:11).

Coming next, the basic arguments for and against abortion.

(Note: you can also find the book as a series of pdfs or podcasts here. My series of excerpts would be found in Lesson 27.)

Catholic Basics--Moral Issues of Life and Death 4

As promised, I am following up my answers about pro-life issues with excerpts from Catholic Christianity by Peter Kreeft. This is the book I read that cleared up many of my objections to Catholic teachings. The excerpts for this series began here.

I must stress that this book does not substitute for the Catechism and is best read as an accompaniment to it. Also, I must stress that this book is best read from the beginning as Kreeft, in following the Catechism, provides a logical construct for the reason the Church's teachings exist. That is just precisely the Catechism does, but this book is somewhat easier to understand, especially in its application to specific examples of modern life and the faith. Although this section necessarily addresses other issues such as capital punishment, euthanasia, suicide and more, I will be focusing primarily on abortion and the right to life.

9. Sins against the fifth Commandment

These include:

1. “Infanticide [killing an infant],70 fratricide [killing one’s brother or sister], parricide [killing one’s father or mother], and the murder of a spouse are especially grave crimes by reason of the natural bonds which they break” (C 2268).
2. “The fifth commandment forbids doing anything with the intention of indirectly bringing about a person’s death” (C 2269).
3. “The moral law prohibits exposing someone to mortal danger without grave reason,
4. “as well as refusing assistance to a person in danger” (C 2269).Also,
5. abortion,
6. euthanasia, and
7. suicide all demand special treatment today, since the traditional consensus against them is rapidly breaking down in so-called “civilized” and “advanced” societies in the West.
   

10. Abortion and the Right to Life

The “bottom line” first:“[h]uman life must be respected and protected absolutely from the moment of conception [its beginning]. 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 life72” (C 2270).

The American Declaration of Independence has the same philosophy: “We hold these truths to be self-evident: that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these rights are life, liberty, and the pursuit of happiness.”

We cannot pursue our end of happiness without liberty. (Therefore slavery is a great evil.) But we cannot have liberty or pursue happiness without having life. (Therefore
murder is a greater evil.)

The State did not create us, design us, or give us life. Nor did it give us the right to life. Therefore the State cannot take away that right.

All persons, not just some, have a “natural right” to life simply because of their nature, because of what they are: human persons. Only if someone gives up his right to life by threatening the life of another is it right to take his life, to protect the innocent other person. This is the morality of Western civilization, of Greek and Roman classicism at its best, of religious Judaism, of Islam, and of Christianity, of
Biblical Protestantism and Eastern Orthodoxy as well as Roman Catholicism. It is the “sanctity of life” ethic.

The other philosophy, the “quality of life” ethic, holds that only some, not all, human beings have an inalienable right to life; and that some human beings may draw the line for others and exclude them from the community of persons, from those who have the right to life. This same principle is at work whether those excluded persons are unwanted, unborn babies, the old, the sick, the dying, those in pain, those of a certain “inferior”or unwanted race,those who have the wrong political opinions, or those who are declared “severely handicapped” because they fail to come up to a certain standard of intelligence or performance such as “significant social interaction” – which standard is always determined by the killers.

Thus the “quality of life” ethic denies the most basic human equality and the most basic of all human rights. No two moral philosophies could be more radically at war with each other than the philosophy of the culture Pope John Paul II has called the “culture of death” and the philosophy of the Church of the God of life.

Coming next, the universal agreement in the Catholic tradition about abortion.

(Note: you can also find the book as a series of pdfs or podcasts here. My series of excerpts would be found in Lesson 27.)

Catholic Basics--Moral Issues of Life and Death 3

As promised, I am following up my answers about pro-life issues with excerpts from Catholic Christianity by Peter Kreeft. This is the book I read that cleared up many of my objections to Catholic teachings. The excerpts for this series began here.

I must stress that this book does not substitute for the Catechism and is best read as an accompaniment to it. Also, I must stress that this book is best read from the beginning as Kreeft, in following the Catechism, provides a logical construct for the reason the Church's teachings exist. That is just precisely the Catechism does, but this book is somewhat easier to understand, especially in its application to specific examples of modern life and the faith. Although this section necessarily addresses other issues such as capital punishment, euthanasia, suicide and more, I will be focusing primarily on abortion and the right to life.

4. The basic principle of Catholic ethics of human life
Persons are not things, objects of manipulation and control and design, to be judged by some other, higher standard than persons. There is no higher standard – God himself is personal (“I AM”). Persons are subjects, I’s. They are subjects of rights.They are not to be judged as worth more or less on some abstract, impersonal scale of health, intelligence,physical power, or length of life. Each life, each individual, each human being is unique, and each is equally and infinitely precious. That is the root of Catholic morality on all issues of human life.

5. Christ and the fifth Commandment
Instead of shrinking the fifth Commandment, as the modern “quality of life” ethic does, Christ expanded it. “In the Sermon on the Mount, the Lord recalls the commandment ‘You shall not kill,’ (Mt 5:21.) and adds to it the proscription against anger, hatred, and vengeance [Mt 5:21-22]. Going further, Christ asks his disciples to turn the other cheek, to love their enemies. (Cf. Mt 5:22-39; 5:44) He did not defend himself and told Peter to leave his sword in its sheath” (Cf. Mt 26:52.).

Coming next, sins against the fifth commandment.

(Note: you can also find the book as a series of pdfs or podcasts here. My series of excerpts would be found in Lesson 27.)

Catholic Basics--Moral Issues of Life and Death 2

As promised, I am following up my answers about pro-life issues with excerpts from Catholic Christianity by Peter Kreeft. This is the book I read that cleared up many of my objections to Catholic teachings. The excerpts for this series began here.

I must stress that this book does not substitute for the Catechism and is best read as an accompaniment to it. Also, I must stress that this book is best read from the beginning as Kreeft, in following the Catechism, provides a logical construct for the reason the Church's teachings exist. That is just precisely the Catechism does, but this book is somewhat easier to understand, especially in its application to specific examples of modern life and the faith. Although this section necessarily addresses other issues such as capital punishment, euthanasia, suicide and more, I will be focusing primarily on abortion and the right to life.

2. The "sanctity-of-life ethic"
The opposite philosophy of life is the traditional "sanctity-of-life ethic," which is taught by all the great religions of the world, is the basis of Western civilization from its Judeo-Christian roots, is presupposed n our laws, and is the basis of all Catholic teaching about the fifth commandment.

There are three reasons for the sanctity of human life: its origin, its nature, and its end.

"'Human life is sacred because'" [a]"'from its beginning it involves the creative action of God'" [b]"'and it remains for ever in a special relationship with the Creator,'" [c]"'who is its sole end'"1 (CCC2258).

"'God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right irectly to destroy an innocent human being'"2 (CCC2258).

If this is not true, then life is not sacred and God is not God. If it is true, then the "quality-of-life ethic" is as serious a form of idolatry as the worship of stone idols, false pagan gods, or evil spirits--all of which in ancient times also manifested themselves in the practice of human sacrifice, especially of children.

3. The sense of the sacred
Not all men throughout history have known the true reason for the sacredness of human life: that one God created all men. But most men and most societies have instinctively intuited that moral conclusion, even without that theological premise, and felt a strong sense of the sacredness of human life. they have often violated it--history is full of murder and bloodshed--but the sense of shame and guilt remained attached to killing, especially killing the innocent. These instinctive feelings--the sense of the sacred and the sense of shame and guilt--seem to be in crisis today.

The loss of the sense of the sacredness of human life seems closely connected with the loss of the sense of sacredness of three other closely connected things: motherhood, sex, and God. Of motherhood, for by far the most dangerous place in the world today in America is a mother's womb during the child's first nine months of life. Of sex, for the "sexual revolution" was a radical change not only in behavior but in vision, in philosophy. Of God, for "the fear of the Lord," which Scripture calls "the beginning of wisdom," is usually thought to be "primitive" and even harmful, even by many religious educators.

1 CDF, instruction, Donum vitae, intro. 5.
2 CDF, instruction, Donum vitae, intro. 5.

Coming next, the basic principle of Catholic ethics of human life.

(Note: you can also find the book as a series of pdfs or podcasts here. My series of excerpts would be found in Lesson 27.)

Catholic Basics--Moral Issues of Life and Death

As promised, I am following up my answers about pro-life issues with excerpts from Catholic Christianity by Peter Kreeft. This is the book I read that cleared up many of my objections to Catholic teachings.

I must stress that this book does not substitute for the Catechism and is best read as an accompaniment to it. Also, I must stress that this book is best read from the beginning as Kreeft, in following the Catechism, provides a logical construct for the reason the Church's teachings exist. That is just precisely the Catechism does, but this book is somewhat easier to understand, especially in its application to specific examples of modern life and the faith. Although this section necessarily addresses other issues such as capital punishment, euthanasia, suicide and more, I will be focusing primarily on abortion and the right to life.

Chapter 7
The Fifth Commandment: Moral Issues of Life and Death

1. The "quality-of-life ethic"
Throughout the twentieth century, Western civilization has witnessed a titanic struggle between two radically opposed philosophies of human life: the traditional "sanctity of life ethic" and the new "quality of life" ethic." This new morality judges human lives by the standard of "quality," and by ths standard it declares some lives not worth living and the deliberate "terminatino" of these lives morally legitimate. ("Termination" is the usual euphamism for killing) Life Unworthy of Life was the way it was described in the title of the first book to win public acceptance for this new ethic, by German doctors before World War II--the basis and beginning of the Nazi medical practices.

The criteria by which a human life is most often judged in this "quality-of-life ethic" today are:

• a. Whether it is wanted by another. Today this is usually applied to unborn children, to justify abortion: if the baby is "unwanted" by the mother, or predicted to be "unwanted" by "society," then it is thought morally right to take that life, in other words, to kill it. In other places and times, other "unwanted" groups have been denied the right to life, such as jews (the Holocaust), Blacks (lynching), and people with the wrong political or religious beliefs (in totalitarian states).
• b. Whether it has "too much" pain. Today this is usually applied to justify killing the old. But there is an increasing pressure to justify and legalize medically assisted suicide at any age.
• c. Whether it is severely handicapped, mentally or physically. Of course, there is no clear dividing line between more and less "severe" handicaps, or between "much" pain and "too much" pain. And with no objective criteria, the decision of whether it is right to kill must be baed on subjective feeling and desire.
  

Coming next, "sanctity-of-life ethic."

So Are Catholics Literalists?

I am slowly working my way through the excellent podcast series studying Torah (Foundations of Biblical Theology) from St. Irenaeus Ministries. I continue to be impressed by the practicality, common sense, and deep truth conveyed by these scripture studies.

This in particular hit me in the face this morning when listening to Interpreting the Scriptures. Beautifully put.

So are Catholics literalists? Well, the problem is one of precise meaning of a tendentious term. Don't use the term I would strongly advise you. Don't use the word "literal." You'd have guilt by association.

So what do we say?

I would say something like this:

"I don't like the term literal. It's mostly misunderstood but I seek to believe and to obey all that the Bible teaches according to God's intention in giving us this text.

I believe that it is true. I believe that that it is without error in all that it teaches us; things which are vital to our salvation and growth and holiness. In our relationship with God I believe that this is vital.

I take it realistically within the normal canons of interpretation and human speech according to what the text purports to be.

I take it seriously and I tremble at the word of God. It is the power of God for salvation. I want to be transformed by it. Those who reject it and minimize its truth multiply their sorrows and their troubles in the sight of God."

David Higbee, FBT - Interpreting the Scriptures

Amen.

(And yes I transcribed this for you phrase by phrase ... that's how powerful I found it.)

Two Books That Might Have Been Written to My Specifications

I am not sure just how The Word Among Us knew that I had been needing these two books but they have printed resources that I have long been seeking. The answer, of course, is that I am not the only one who needs them. You just might find the perfect answer to a gift for first communion, a wedding, or a much needed resource for someone contemplating entering the Church.

The Compact Catholic Prayer Book

Prayer Before a Crucifix

Look down upon me, good and gentle Jesus, while before your face I humbly kneel and ask you to fix deep in my heart lively faith, ope, and charity; true contrition for my sins; and firm purpose of amendment; while I contemplate with great love and tender grief your five wounds; while I call to mind the words your prophet David said of you, my Jesus: "They pierced my hands and my feet; they numbered all my bones" (see Psalm 22:17).

I have been looking for "the right" Catholic prayer book for a long time and not found one that just suited my needs perfectly until receiving this one. A treasury of traditional prayers, this little book is one that I have been slipping into my "big bag" just in case I need quick reference to the Act of Contrition (yes, I still don't have it memorized) or I stop in for a quick visit to Jesus in the tabernacle and want a prayer or something for contemplation. It has clearly marked sections for Everyday Prayers, Prayer and the Sacraments, Prayers to Mary and the Saints, Classic devotional Prayers, and Prayers for Special Needs. Most of the prayers are traditional while a few are contemporary. The contemporary are clearly marked with the initials of the writer so it is easy to sort out which is which, if one desires to do so. Looking through it, I have found a wealth of prayer assistance that I didn't know existed, such as the many prayers and scriptures available to use before confession. There is also a basic examination of conscience included. The index is an alphabetical list of prayers which I have found very handy as well. Highly recommended.

Mary and the Christian Life by Amy Welborn

Flannery O'Connor, the great American writer who was also a devout Catholic, and who also suffered and died from the immunological disease lupus, once wrote that being sick is like being in a foreign country. This is true of any kind of physical, psychological, or spiritual suffering as well. there are borders, it seems. Maybe even fences and the border patrol.

So how can we help?

Look at Mary.

Be present. Don't hide, don't shut doors, and don't turn away, convinced that there is nothihg you could do or that there is no need for you.

Love, after all, is what John tells us over and over that Jesus is about. Love required, first of all, presence. sometimes our presence can lead to action, but sometimes presence is enough.

Of course, presence is hard. It is horrible to watch someone suffer; it is even worse when our hands are tied. Who wouldn't be tempted to run away? Even if we're not in the situation of the disciples, who literally feared for their lives, remaining with the suffering can make us fear for our lives in another way, as we face our own future, as we face the possibilities of pain that exist for all of us, as we are reminded of the suffering we may have survived in the past.

But given all of that, what is really the alternative to presence? It's running away, denial, closed eyes. It is fear.

We don't know what went through Mary's mind as she watched her Son suffer and die. We can guess, and writers through history have used their imaginations to describe what she might have been feeling. A minor but intriguing theme of some medieval spiritual writing was that as she watched Jesus die, Mary experienced the birth pangs she had been spared thirty-three years before.

But it's hard to say what she felt beyond the normal pain of a mother watching her son unjustly executed and the extraordinary pain of a sword through her heart as she went over and over the angel's promises so long ago.

Jesus said that whenever we encounter suffering, we encounter him (see Matthew 25:31-46). So it stands to reason that when we are present with suffering, we are present at the cross with Mary at our side. We watch her and we learn how to be present, which means how to love, simply and deeply ...

I truly enjoyed Amy Welborn's The Words We Pray and learned a lot from it so it is not surprising that I found a great deal of value in this book about Mary as well. The passage above gives a hint of the theological depth which she makes easily available to us, while showing clearly how Christ's first disciple, his mother, is a prime example of how to follow Him. Likewise, Welborn ties in Mary's life to our own so that we are given many examples of how the trials and joys of everyday life have much to contemplate that brings us closer to Jesus. As we are guided through the Annunciation, the Visitation, and on to Mary's appearance in the Book of Revelations, there are other contemplations on Mary included in appropriate sections. From Hilary of Poitiers to Caryll Houselander, from Thomas Merton to Cardinal Joseph Ratzinger and Pope John Paul II, thoughtfully selected hymns and thoughts enrich the journey. As well, each section ends with "On the Devotional Side" which highlights a particular devotion to Mary. We are given not only the devotion itself, but the history and how it has influenced the saints as well as more current people. It is hard to imagine that such a complete resource can be only 150 pages but Welborn has done it beautifully. This is a book that I can use for my own enlightenment as well as being a perfect gift to those who wonder just what it is about Mary that attracts Catholics so. Highly recommended.

A pdf of the first chapter of the book may be downloaded here.

Sacrament of Confession ... Reconciliation ... Penance

Monica asked for a quick refresher on confession. I thought I had a few things about confession posted but now realize that I have just had a few good quotes and comments of my own. Here is a more basic all-in-one guide.

No matter what you call it, this sacrament is one of the most misunderstood as well as one of the most freeing. (For the basics about what a sacrament is, check out The Raft on the Tiber, where Mark is beginning an indepth discussion ... I am looking forward to his posts.)

Here are the very basics:

6 STEPS FOR A GOOD CONFESSION

1. Examine your conscience - what sins have you committed since your last good confession.
2. Be sincerely sorry for your sins.
3. Confess your sins to the priest.
4. Make certain that you confess all your mortal sins and the number of them.
5. After your confession, do the penance the priest gives to you.
6. Pray daily for the strength to avoid the occasion of sin, especially for those sins you were just absolved from.

Source

More than anything confession calls for a good, honest examination of conscience. The priest who taught our RCIA class told us that we shouldn't make "laundry lists" of sins but truly see what in our lives is truly keeping us away from God, acting as a separation from him.

If you want a guide to examination of conscience Fathers Know Best has probably the most thorough I've ever seen. Catholic Online has a good one that also includes an overall guide to confession which I recommend reading over if you are nervous or it has been a while.

I will often spend the week before confession asking God to show me what I do unawares that grieves him most. Then I spend the rest of the week ducking because those prayers are always answered right away. If I have slid into a lack of humility, suddenly I find myself "showing off" or something similar and then being embarrassed. If my bad temper has been growing unbeknownst to me, I suddenly am biting everyone's heads off in the most public and (again) embarrassing way possible. You get the picture.

In short, He shows me without hesitation what I need to repent of, to confess, and to receive extra grace for aid in my struggles.

The examination of conscience is one of the most decisive moments in a person's life. It places each individual before the truth of his or her own life. Thus, we discover the distance that separates our deeds from the ideal that we had set for ourselves.

John Paul II, Go in Peace

Another thing that I try to remember is to pray for the priest hearing my confession. I usually do this when I am in line waiting my turn. I pray for my own openness in truly hearing what I need to, for his openness in letting the Holy Spirit flow through and enlightening me. I can't tell you how many times the priest has taken a very unexpected turn of advice that has opened my eyes.

... The use of too many words frequently denotes a desire, whether conscious or not, to flee from direct and full sincerity. So as not to fall into this we need to make a good examination of conscience.

Concise: Confession with few words, just the words that are needed to say humbly what we have done or have failed to do, without any unnecessary elaboration or adornment.

Concrete: Confession without digression, without generalities. The penitent will suitably indicate his situation, and also the time that has elapsed since his last Confession and the difficulties he finds in leading a Christian life (Paul VI). He declares his sins and the surrounding circumstances that have a bearing on his faults so that the confessor can judge, absolve and heal.

Clear: A Confession where we make ourselves understood, declaring the precise nature of the fault, manifesting our wretchedness with the necessary modesty and delicacy.

Complete: Integral Confession, without leaving anything out through a false sense of shame so as not to appear bad in the confessor's eyes.

Lent and Eastertide (In Conversation with God, Vol. 2)

It is a big struggle to confess my sins fairly baldly and just let it lie. If the priest has any questions, he'll ask them. Otherwise, God (and all the angels and saints, as someone once reminded me) already has watched me "in the act" so I just have to let it go. In other words, no excuses. Confess and live with it.

The priest instructing us also mentioned that people sometimes worry because they are confessing "the same old sins over and over." As he said, "We don't want to go around finding new ways to sin, do we?" We all have inclinations to various sins that we most likely will battle against for our entire time in this earthly "boot camp." Some we will overcome. Others we will not. We must measure our progress in terms of getting back up repeatedly to continue the battle.

Those confessionals scattered about the world where men declare their sins don't speak of the severity of God. Rather do they speak of his mercy. And all those who approach the confessional, sometimes after many years weighed down with mortal sins, in the moment of getting rid of this intolerable burden, find at last a longed-for relief. they find joy and tranquility of conscience which, outside Confession, they will never be able to find anywhere.

John Paul II, quoted in In Conversation with God: Advent and Christmastide

There is nothing like the feeling of lightness and relief from a truly good confession.

I encourage you to take advantage of this gift which the Church offers to us so freely. Lent is still here. Go before Easter.

Update
Heather mentions something that I completely forgot to include, but which I think of often to give myself that extra boost to get to confession.

Confession also has enormous healing powers. So even if I am free of mortal sins, I often find Confession very powerful and valuable. Sometimes, you just need an extra boost of grace to keep flying true!

Also, because Confession brings us into a state of grace, it makes our souls more receptive of the graces we receive from all the other Sacraments. Without Confession, the other Sacraments are limited in their power, and even harmful--all because of sin that we can't or won't have cleansed by Confession.

I remember going to confession for a specific purpose and then being dumbfounded when the priest informed me that it wasn't a sin at all. "What?" I said. "You're kidding!" He assured me he wasn't and then, when I couldn't think of anything else, asked me what I struggled with the most so that I could receive the grace to battle against it more effectively. Quite often when I just can't stand to deal with a particular sin any more I remember that I can get a strengthening dose of grace as well as absolution from confession. And I hustle to church.

Responses to Certain Questions ... Concerning Artificial Nutrition and Hydration

CONGREGATION FOR THE DOCTRINE OF THE FAITH

RESPONSES TO CERTAIN QUESTIONS

OF THE UNITED STATES CONFERENCE OF CATHOLIC BISHOPS

CONCERNING ARTIFICIAL NUTRITION AND HYDRATION

First question: Is the administration of food and water (whether by natural or artificial means) to a patient in a "vegetative state" morally obligatory except when they cannot be assimilated by the patient’s body or cannot be administered to the patient without causing significant physical discomfort?

Response: Yes. The administration of food and water even by artificial means is, in principle, an ordinary and proportionate means of preserving life. It is therefore obligatory to the extent to which, and for as long as, it is shown to accomplish its proper finality, which is the hydration and nourishment of the patient. In this way suffering and death by starvation and dehydration are prevented.

Second question: When nutrition and hydration are being supplied by artificial means to a patient in a "permanent vegetative state", may they be discontinued when competent physicians judge with moral certainty that the patient will never recover consciousness?

Response: No. A patient in a "permanent vegetative state" is a person with fundamental human dignity and must, therefore, receive ordinary and proportionate care which includes, in principle, the administration of water and food even by artificial means.

* * *

The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, approved these Responses, adopted in the Ordinary Session of the Congregation, and ordered their publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, August 1, 2007.

Here is the original.

The Curt Jester has many more links to related writing, including to a lengthy commentary by the CDF on this subject.

Solemnity of the Annunciation of the Lord

Bartolomo Esteban Murillo. Annunciation.
c.1660-65. Oil on canvas. Museo del Prado, Madrid, Spain. (Source)

On today's feast the Church celebrates the mystery of the Incarnation and, at the same time, the vocation of Our Lady. It was her faithful response to the angel's message, her fiat, that began the work of redemption...

The setting of this feast day, March 25th, corresponds to Christmas. In addition, there is ancient tradition that the creation of the world and the commencement and conclusion of the Redemption all happened to coincide at the vernal equinox.

The Incarnation should have a pronounced and dramatic on our life. This event is the central moment of human history. Without Christ, life has no meaning. Christ the Redeemer "fully reveals man to himself" (Encyclical, Redemptor Hominis). It is only through Christ that we will come to comprehend our inner self and everything that matters most to us: the hidden value of pain and of work well done, the authentic peace and joy which surpass natural feelings and life's uncertainties, the delightful prospect of our supernatural reward in our eternal homeland...

The human testimony of the Son of God teaches us that all earthly realities ought to be loved and offered up to Heaven. Christ has transformed the human condition into a pathway to God. Consequently, the Christian's struggle for perfection takes on a profoundly positive character. This struggle has nothing to do with snuffing out one's humanity so that the divine might shine out instead. Sanctity does not necessitate total separation from worldly affairs. For it is not human nature that opposes God's will, but sin and the effects of original sin which have so badly damaged our souls. Our struggle to become like Christ brings with it a life-long battle against whatsoever degrades our humanity -- egoism, envy, sensuality, a critical spirit ...

In the same way as the humanity of Christ is not effaced by his dignity, so it is that through the Incarnation the human condition preserves its integrity and finds its final end.

In Conversation with God,
Vol. 6: Special Feasts: January to June

The Trinity

Another blast from HC's past.

This is one of the descriptions of the Trinity that almost lets me wrap my brain around that whole mystery ... almost. Also, one of the best descriptions ever of the family's inner essence.

Our thoughts and our loves, the two distinctively human acts that no animal can perform, issue forth from us but do not become distinct persons unless aided by the flesh. In God, they are so real that they are the two additional Persons in God: God's word, or self-expression, is so real that he is the second person in God, and the love between Father and Son is so real that he is the third Person. Human creativity, both mental and biological, is the image of the Trinity. That is one reason why the family is holy; it bears the intimate stamp of the very inner nature of God, the life of Trinitarian love, the two becoming three in becoming one.

Fundamentals of the Faith by Peter Kreeft