Day 2- Right Principles as Whole People.   

Incesne with angel

I like stories of drowning people being saved by a good lifeguard.  The images that come to mind are often the flapping in the water, gasping for breath and tunnel vision right before a powerful hand swoops in to save the day.  The intervention in those stories range from the lifeguard being fully in the water to being anchored in something that floats.  The trick is that the lifeguard may not be received in full trust as a gift to be received fully and simply.

To this point of not receiving that help is a story by Watchman Nee.  There once was a man who got a cramp and was drowning in a lake.  A champion swimmer stood by fully dressed and did not move until the man began to go under.  When he did, he got out of his sweats and saved the man.  When asked what took him so long he said that the drowning man had to be at the end of himself or they both would have drowned.

When John the Baptist formally presents Jesus to the crowd he uses words for  Jesus to fulfill in several dimensions and continues to fulfill when we cooperate.

The next day he saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world. He is the one of whom I said, ‘A man is coming after me who ranks ahead of me because he existed before me.’ I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel.” John testified further, saying, “I saw the Spirit come down like a dove from the sky and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the holy Spirit.’ Now I have seen and testified that he is the Son of God.” (John 1:29-34).

Behold, the Lamb of God– – Where a lion is known to conquer, the lamb is known to be conquered and consumed.  Jesus is proclaimed as one who would give all and not take like kings of old nor exploit the resources of the people.  Jesus is counter-intuitive as a gift for our redemption that we are unable to obtain for ourselves.  So we depend on Jesus for that.   Jesus is wholly self-giving.

takes away the sin of the world– Here is indicated that the gift of self is beyond Israel but to the world (John 3:16).  The gift is not tied anymore to a temple in a certain city but is universal.  Salvation as a gift for the world is shown in the Church which Jesus founded and as early as 110 AD was called that by Ignatius- – Catholic. And before Jesus came this was foreshadowed of Jesus being re- – presented by the people of God like this.  Jesus is wholly accessible.

From the rising of the sun to its setting, my name is great among the nations;

Incense offerings are made to my name everywhere,

and a pure offering;

For my name is great among the nations,

says the Lord of hosts (Malachi 1:11).

he existed before me–  Here John shows Jesus to be beyond the time of a human life span.   The gift is divine.  After all, one can look at the gospel of Luke and see that John was conceived three months before Jesus if one views Jesus only according to the flesh.  John opens  a perspective  later seen more fully by Paul that, “from now on we regard no one according to the flesh; even if we once knew Christ according to the flesh, yet now we know him so no longer” (2 Corinthians 5:16).  The gift transcends understanding.  Jesus is timeless and thus must be discerned with eyes for the eternal than the timely.

I saw the Spirit come down like a dove from the sky and remain upon him– The only time before that the Holy Spirit had come down on a single direct object was the temple of Solomon.  One more reason that Jesus said,  “I say to you, something greater than the temple is here” (Matthew 12:6).  The gift is consecrated because Jesus is that gift and he is holy.

will baptize with the Holy Spirit– – Christ through His humanity and in partnership with the Holy Spirit brings in those who are His with adoption that is beyond a legal transaction.  If it was only legal, the relationship between God and the believer would be contractual in what I have is yours.  Instead it is “I am yours”.  To have a relationship with the Blessed Trinity that is covenantal is to be in synch to the original creation of humanity.  “For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, “Abba [Daddy], Father” (Romans 8:15)! The gift is intimate and is forward towards oneness.

Now I have seen and testified that he is the Son of God– – John has already spoken that Jesus must increase and he must decrease.  By saying this officially, John steps back for Jesus to shine.  He does continue to baptize but the traffic continues to be more to Jesus.  Just as John yielded to Jesus, so in the process of conversion and formation towards Jesus there is a yielding to happen.  This yielding to Jesus as the gift is informed by how he redeems, transcends understanding, is consecrated, is universal, and is intimate. To hear John’s words right, is the beginning to getting Jesus right.  Such is the fulness of the proclamation of the gospel in the Church that Jesus wants. To yield is to be on mission in disposition.  And to be on mission is to be sent.  And to be sent is to be apostolic.    In one sense, all who have “testified” to the fulness of Jesus are apostolic.

The design for a people that are transformed and have ongoing connection to the authority of Jesus as Lord is one with the traits above.  And to water down these traits with a forgetting this kind of encounter is to move with the world that God wants to redeem through Jesus.  To hold on to these is to be the Church that instead moves the world as the “pillar and foundation of truth” (1 Timothy 3:15).

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Jenga, Church and a Reflection

Jenga 2I have come to the end of my first year at Kino Catechetical Institute.  It has been a great year as a student learning so much as a new Catholic and long-time before that Protestant Christian. This last class was ecclesiology which is the doctrine of the Church.  We operated out of the Bible, the Catechism of the Catholic Church and good lectures.

The first section of this paper is about what my favorite paragraph was of each week’s reading and why.  The second part is about which week reading was my favorite and explain its themes and how it communicates the nature of God.

I said a funny thing early on in this class.  The instructor asked bus to describe what the Catholic Church is.  I responded it is like Jenga the game where you put blocks integrated into each other and whoever has their tower collapse first loses.  I added that the blocks in use by Jesus are oneness, Catholic, apostolic and holy.  And Jesus cheats at Jenga by using concrete and that is why it has existed for 2,000 years.

Needless to say, that seems strange.  But as I put my thoughts down in this final paper, I hope I made more connections that draws a picture for those who are out there seeking God and how he shows himself on earth. This is for the people that are Catholic, Protestant, unsure or neither.  A bit of food for thought for the journey.

688 The Church, a communion living in the faith of the apostles which she transmits, is the place where we know the Holy Spirit:

– in the Scriptures he inspired;

– in the Tradition, to which the Church Fathers are always timely witnesses;

– in the Church’s Magisterium, which he assists;

– in the sacramental liturgy, through its words and symbols, in which the Holy Spirit puts us into communion with Christ;

– in prayer, wherein he intercedes for us;

– in the charisms and ministries by which the Church is built up;

– in the signs of apostolic and missionary life;

– in the witness of saints through whom he manifests his holiness and continues the work of salvation.

The reason this paragraph was my favorite was my growing curiosity on how the Holy Spirit operates in the Church.  In the actual working out of Jesus founding and building His Church, the Holy Spirit works as the binding and illuminating agent through all of the mentioned processes.  The last point is important because each individual is a member of the Body and the holiness referred to permeates to the micro and not only the macro level.

771 “The one mediator, Christ, established and ever sustains here on earth his holy Church, the community of faith, hope, and charity, as a visible organization through which he communicates truth and grace to all men.”184 The Church is at the same time:

– a “society structured with hierarchical organs and the mystical body of Christ;

– the visible society and the spiritual community;

– the earthly Church and the Church endowed with heavenly riches.”185

These dimensions together constitute “one complex reality which comes together from a human and a divine element”:186

The Church is essentially both human and divine, visible but endowed with invisible realities, zealous in action and dedicated to contemplation, present in the world, but as a pilgrim, so constituted that in her the human is directed toward and subordinated to the divine, the visible to the invisible, action to contemplation, and this present world to that city yet to come, the object of our quest.187

O humility! O sublimity! Both tabernacle of cedar and sanctuary of God; earthly dwelling and celestial palace; house of clay and royal hall; body of death and temple of light; and at last both object of scorn to the proud and bride of Christ! She is black but beautiful, O daughters of Jerusalem, for even if the labor and pain of her long exile may have discolored her, yet heaven’s beauty has adorned her.188

Paragraph 771 shows that the Church is in nature very much both/and.  More to this point, the Church is described in heavenly and earthly language in this paragraph because it transcends in its full existence in the realms of heaven, purgatory and earth.  I also like the reference to it being a “visible organization” because one can better quantify the continuity of delegated authority through the magisterium by Christ.

826 Charity is the soul of the holiness to which all are called: it “governs, shapes, and perfects all the means of sanctification.”

If the Church was a body composed of different members, it couldn’t lack the noblest of all; it must have a Heart, and a Heart BURNING WITH LOVE. And I realized that this love alone was the true motive force which enabled the other members of the Church to act; if it ceased to function, the Apostles would forget to preach the gospel, the Martyrs would refuse to shed their blood. LOVE, IN FACT, IS THE VOCATION WHICH INCLUDES ALL OTHERS; IT’S A UNIVERSE OF ITS OWN, COMPRISING ALL TIME AND SPACE – IT’S ETERNAL!

Paragraph 826 reminds me of “the love chapter” of 1 Corinthians 13 but in light of its ecclesiastical application through salvation history in the Church.  Also, the inference of “comprising all time and space” points to how God, who is love, holds the universe together by His good will towards creation.

901 “Hence the laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit may be produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit – indeed even the hardships of life if patiently born – all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives.

Paragraph 901surprised me.  It contextualized through a eucharistic lens on how to offer up my suffering and mundane events to God at mass with a meaning that is humble, processed contemplatively and worshipful.  The last line where it referred to how “the laity consecrate the world itself to God” particularly struck me in what the priesthood of all believers concept is all about.

970 “Mary’s function as mother of men in no way obscures or diminishes this unique mediation of Christ, but rather shows its power. But the Blessed Virgin’s salutary influence on men . . . flows forth from the superabundance of the merits of Christ, rests on his mediation, depends entirely on it, and draws all its power from it.” “No creature could ever be counted along with the Incarnate Word and Redeemer; but just as the priesthood of Christ is shared in various ways both by his ministers and the faithful, and as the one goodness of God is radiated in different ways among his creatures, so also the unique mediation of the Redeemer does not exclude but rather gives rise to a manifold cooperation which is but a sharing in this one source.

This paragraph meant a lot to me as a former Protestant in how it explains that God’s goodness that is radiated does not have any limitations on it for intercession roles.  As for Mary, this paragraph shows how the holiness of Mary is extrinsic and dependent on the graces of Christ and not to be seen as a hinderance. Indeed, good Mariology is good Christology.

748-810  

This section is about the Church in God’s Plan/Characteristics of the Church. The central themes revealed in this section are about the reflection of Christ’s presence, its eucharistic nature, example of divine love, nuptial purpose, accessibility and prophetic mission.

On reflecting God’s presence, we are show how the Church is “like the moon, all its light reflected from the sun” (CCC 748).  The light of truth is shown in Christ by the Church.  This recurrent theme is shown in the references to the Magisterium and Sacred Tradition guarding the deposit of faith for the benefit of all humanity.

The eucharistic nature that is communicated is in its reference to the sacramental lived out in small communities in a liturgical context.  “She exists in local communities and is made real as a liturgical, above all a Eucharistic, assembly” (CCC para. 752).  This shows the Church in its mystical expression as the Eucharist is a meeting and communal with the divine that communicates how Christ’s ecclesiastical design transcends earth.

As to the showing of God’s love, this section points to the Church.  The Catechism states that though the world is “creation” that his display of love that is ongoing is in the Church  (CCC para. 760).  The Church accomplishes this in all of the expression in both evangelization and catechizing.

The Catechism in this section points to a nuptial context that is born from the Cross.  It states that the Church more specifically is, “born primarily of Christ’s total self-giving for our salvation, anticipated in the institution of the Eucharist and fulfilled on the cross” (CCC. para. 766). The point of self-giving alone has often a marital context in Catholic parlance.  This is used especially in the teachings of regarding marriage and points to the laying down of Christ’s life for the Church which is His bride.  “the Church was born from the pierced heart of Christ hanging dead on the cross” (p. 766).  The Church is able to connect with that fact in the Eucharist.

In paragraph 771 there is much said about the accessibility of the Church on earth as an extension of God’s love and divinity.  This extension is visible, hierarchical,  spiritual and heavenly enriched.  In being complex between these above elements the Church is an expression that is “both/and” in its experience.

The last central theme that stands out is the prophetic nature of the Church.  This applies to members in both the lay and clerical state starting with understanding and standing in the faith.  The testimony of Jesus being the spirit of prophecy is carried out by the Church in a manner consistent with what is “delivered to the saints” by the sovereignty of God (para. 785).

God is to be understood very much in this section and covenantal through Christ and the sacraments and in that process a divine kinship for us as His children.  Paragraph 766 points to the Church being born from Christ’s side.  This points to a historical reference point where the work of the spiritual birth of each believer started (Galatians 2:20).

The themes that resonated with me personally were how the Church is shown to be transcendent, apostolic, and missional.  For the transcendence I would say there are many points about heaven and earth simultaneously involved in personal and corporate prayer.  How the sacraments are explained in the community setting reinforces the reality of Christ’s suffering, death and resurrection in a manner that is experienced with the both/and experience.

In the apostolic nature I like it is twofold in being around for millennia and being visible.  The Church is shown to have an authoritative word and deed for the world that speaks to the nature of Christ.  The references to a hierarchy is in itself one of the many aspects that communicate a kind of order for maintaining and passing on the deposit of faith.  How it is explained in this section is very reassuring to me.

The Church is missional in this section by the references to being a light to the world.  It is shown to be a light repeatedly in this section through love.  The best example is in paragraph 826 in how God’s love is fully elaborated upon.  The power of God’s love to the world that is glued continually and increasingly to extend God’s love to the world means the world to me.  My impression from this passage is that a good case is made that the best environment for the love of God to be fostered and explained is in the Catholic Church unlike any of my prior Christian traditions.

Crossing The Tiber– Three Years Later and Going Strong

Crossing The Border

It is an interesting divide at times since I became a Catholic.  There are some in my professional field of social work/counseling that would see me as a cultural throwback and obstinate to change.  My brothers and sisters in Christ in the Protestant communities would say that I have gone way back to Mosaic law and yet that I would attempt to not be in a black and white Christianity.

One such well meaning brother I will call Bob would like to see me come back into the light and see things clear.  The catalyst for this letter is that he wanted me to respond on the verse “I am the way, the truth and the life.  No one comes to the Father but through me” (John 14:6).  I did not want to respond to this on my iPhone.  I also thought about how we do not communicate with each other as well as I wish.  That is me with him but many of his other friends that are in the loop.  One of many things I hope to point to is the sense of mystery that God has in the Christian faith and particularly in the Catholic Church.  I also address below a sense of the need for the right authority on doctrinal matters.  Ultimately, I would say that if there is no standing authority to sort out what the Bible “clearly says” then I would have to question the Lord part in Jesus Christ.  After all, he said “upon this rock I will build my church and the gates of hell will not prevail against it.”

Last, before my Protestant brethren read my retort below, please know that I appreciate what I got out of the Protestant communities over the years I was in them.  I learned to appreciate the Bible, I learned first about the power of community, prayer and the many roles of the Holy Spirit.  Most importantly I was first formed in my walk with Jesus there.  I do not wish to offend anyone.  But please know that if you still will not “cross the Tiber” into the Catholic Church that you will consider that we could be brothers in Christ right now.

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So now that I have time on my hands and the kids are quiet (by the way, I hope you and “Janet” had a Happy Easter), I can write out better on my response with my Mac rather than my iPhone.

A few things are coming to mind where it seems we are talking past each other.  The first is the role of Sacred Tradition (which lends itself to apostolic succession).  I immediately recoiled at the Catholic Church when I remembered that I would be heading into “the traditions of men” and that I “did not want to be religious”.

This worry dissipated after considering several things.

!: Protestants have about as many traditions as Catholics.  It’s just that Catholics are better at writing them down.

1: There are Traditions and there traditions.  I know a married priest in the Byzantine rite who does not personally do the rosary.  He is not against it.  It is just not his thing.  And they have rosaries in his rite.  The canon of the New Testament is an example of Tradition.  I assume you agree with that one.

2:  Christianity has survived for 2,000 years.  It survived until 402 when Pope Donasus ratified the canon.  But it did not do it alone.  Jesus set up a Magisterium with a line of succession and that line of succession including the popes discerned under the guidance of the Holy Spirit the Bible.

3:  You can deny that last premise.  But like RC Sprout said in that matter “We have a fallible list of infallible books”.  This is difficult.  Hebrews almost did not make it in.  The Epistle of Barnabas, 1 Clement and the Shepherd of Hermas almost did.  Maybe the apostasy had started already and those books are meant to be in.  I am a big fan of two of those non-canonical books but I trust the sovereignty of Jesus working through the Church that he has preserved from dogmatic error including the pope when he speaks ex cathedra.

4:  Just as I said about traditions are on both sides, there are magisteriums as well.  Below are leaders in these respective denominations who stated their cases of where the Bible is very clear.  Remember, I am not quoting people on the social fringe like David Koresh or the Westboro Baptist Church of Kansas.  Their titles and statements speak for themselves and show that sola scriptura is found wanting.

“The Bible clearly teaches, starting in the tenth chapter of Genesis and going all the way through, that God has put differences among people on the earth to keep the earth divided.” – Bob Jones III, defending Bob Jones University’s policy banning interracial dating/marriage. The policy was changed in 2000.

“The right of holding slaves is clearly established by the Holy Scriptures, both by precept and example.” – Rev. Richard Furman, first president of the South Carolina State Baptist Convention.

“People gave ear to an upstart astrologer who strove to show that the earth revolves, not the heavens or the firmament, the sun and the moon. This fool…wishes to reverse the entire science of astronomy; but sacred Scripture tells us that Joshua commanded the sun to stand still, and not the earth.” – Martin Luther in “Table Talk” on a heliocentric solar system.

He added the word “alone” to Romans 3:28, to make it read “Therefore we conclude that a man is justified by faith ALONE without the deeds of the law.  This was to buttress his new philosophy that we are “saved by faith alone.” He also kicked out 7 books of the Old Testament that he didn’t like – Sirach, Wisdom, Baruch, 1 Maccabees, 2 Maccabees, Judith, and Tobit. These books were all included in the very first printed bible, the Gutenberg Bible, in the century before Luther was born. He also changed the nuanced meaning of other verses to make them more “German,” and more in line with Luther’s thinking of what God should have said. Imagine if some Pope did this!  The Protestants would be up in arms, and rightly so. But because Luther did it, and stuck it to the Catholic Church in the process, he gets a pass.

“If your Papist annoys you with the word (‘alone’ – Rom. 3:28), tell him straightway, Dr. Martin Luther will have it so:  Papist and ass are one and the same thing.  Whoever will not have my translation, let him give it the go-by: the devil’s thanks to him who censures it without my will and knowledge.  Luther will have it so, and he is a doctor above all the doctors in Popedom.”, from J. Dollinger, La Reforme et les resultants quelle a produits. (Trans. E. Perrot, Paris, Gaume, 1848-49), Vol III, pg. 138.

“Sometimes the Scripture declareth women and children must perish with their parents…We have sufficient light from the Word of God for our proceedings.” – Captain John Underhill, defending the Puritan decimation of the Pequot tribe.

“The evidence that there were both slaves and masters of slaves in churches founded and directed by the apostles, cannot be got rid of without resorting to methods of interpretation that will get rid of everything.” – Rev. Leonard Bacon, in defense of American slavery. (Christian ministers wrote nearly half of all defenses of slavery, often citing Scripture to make their case.)

“The Bible is the revealed will of God, and it declares the God-given sphere of woman. The Bible is, then, our authority for saying woman must content herself with this sphere…Who demand the ballot for woman? They are not the lovers of God, nor are they believers in Christ, as a class. There may be exceptions, but the majority prefer an infidel’s cheer to the favor of God and the love of the Christian community.”  – Rev. Justin Dewey Fulton in his treatise against women’s suffrage.

“Wherever we have the races mixed up in large numbers, we have trouble….These religious liberals are the worst infidels in many ways in the country; and some of them are filling pulpits down South.  They do not believe the Bible any longer; so it does not do any good to quote it to them.  They have gone over to modernism, and they are leading the white people astray at the same time; and they are leading colored Christians astray.  But every good, substantial, Bible-believing, intelligent orthodox Christian can read what the Word of God and know that what is happening in the South now is not of God.” – Bob Jones Sr., in his treatise against integration entitled, ‘Is Segregation Scriptural?’

Someone needs to be a body of interpretation.  Like the Protestant JND Kelly said about Moses, “Moses taught without error”.

Now this gets practical in what is called a theological normative.  This term applies to a doctrine or practice that is the norm but allows for God to work in a mysterious way.

“If you confess with your mouth Jesus is Lord and believe that God has raised him from the dead you will be saved”.  Great! Hallelujah!  But what if you were born without a tongue?  Hell for you.  The thief on the cross did not know about the resurrection.  No belief?  Hell.

“It is appointed once to die…after that, the judgment”.  Amen!  Except what about Lazarus, the son of the widow of Nain, Jairus’ daughter and Dorcas?  It’s a miracle!  They have to be alive today!  We should find them.   Hope they speak English.

Now as to John 14:6.  “I am the way, the truth and the life.  No one comes to the Father but through me.”  But how can an unborn baby or severely mentally disabled comes to God?  What if there is a mystical encounter with Christ that comes in the twinkle of an eye between life and death?  Then through that encounter with Jesus that we in our flesh can’t witness Jesus brings them to the Father with all their faculties intact.  This is why I have confidence that the three children I have lost are in heaven.  As a Catholic I have hope.  I see not under a God of law or the courthouse.  I have a God who is gracious yet holy.  If the day came that I embraced again your theology I would have to accept that my innocent children are in the lake of fire for all eternity.  I would then lose 7 books of the Bible, sacraments that were founded by Jesus in the scripture (I can give you verses if you wish) and by default embrace a Christianity that died after Carthage but was revived by an anti-Semite named Martin Luther.  I would also have to question if Jesus is Lord because then there is no evidence of this “True Church” between Carthage and Luther though Jesus said the gates of hell would not prevail.

As a member of the Body of Christ, my eyes are fixed on Jesus.  But my ears are not he successors to the apostles.  After a while in my discernment I was down to  Catholics, Orthodox and maybe Coptics.  Now I enjoyed all of Jesus’ grace and am more free to love God and love my neighbor standing on Jesus and “the church, the pillar and foundation of truth”.

Continuity of Good News

new-beginning

PARAGRAPHS 74-141 OF CATECHISM OF THE CATHOLIC CHURCH

1. What are the central themes or ideas the Catechism is communicating in this week’s readings?

The central themes communicated in the first week’s reading from the Catechism are about the existence of God and  the transmission of Sacred Tradition in harmony with the Magisterium and Sacred Scripture.  To compliment the manifold experience of the believer in those points, there is a brief introduction to proper biblical hermeneutics.

There is also an important theme of the believer responding in taking in the truth of the above and specifically regarding scripture. The tone is set for all in the Church to participate in the deposit of faith.

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 (para.133).

It cannot be plainer than that.  And by using the quote from St. Jerome of the 4th century, one can see the responsibility the Catholic Church puts on people to study the Bible for themselves.

2. What does this contribute to our understanding of who God is, and who we are as His children?

This teaches us that the Church in the trifecta of the Magisterium, Tradition and Scripture stand as an ongoing instrument of proposing His enduring love in salvation to be accepted in the gospel.  This gospel is applicable to all peoples in all generations. The figurative translation of “catholic” is universal while the literal one is “according to the whole”.  In this reading there are indications of both definitions as they are appropriated in and through the Church founded and maintained by Jesus free from all dogmatic error as shown below.

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” (para.74).

The beautiful inference here is that the proposal of God’s love is in fatherly and nuptial language. I can anticipate later how liturgical language comes in as part of our response to the proposal.  This also contributes to my understanding of God where it involves proposing versus imposing.   And this proposition is best presented in the character of Christ as demonstrated in the Penn Jillete clip played in class.

3. What was it about these sections of the Catechism that resonated with me, personally?  Why?

Coming out of Protestantism there was a constant duel with either/or paradigms one God’s election and man’s free will in soteriology. However, I find the approach in these paragraphs of the CCC to be altogether holistic and with humility to the mystery of God’s grace.  But that is not to say that it is entirely a mystery.  The message in the Gospel is the unveiling of God’s nature and explicit in the flesh and blood historical Savior.

I would also like to highlight much of my entire Christian journey before and after becoming a Catholic has been centered in Acts 2:42.  In paragraph 84 of the CCC, I see an ideal of the early Church called to grow under the guardianship of the Magisterium.

The apostles entrusted the “Sacred deposit” of the faith (the depositum fidei),45 contained in Sacred Scripture and Tradition, to the whole of the Church. “By adhering to [this heritage] the entire holy people, united to its pastors, remains always faithful to the “teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers” [Acts 2:42]. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful (para. 84).

Reading this is a humbling blow to the restorationist man I used to be.  The part on “the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers” is a verse (Acts 2:42) that I used to think I had figured out.  Now I read this and remember that my instructor points to the four sections of the Catechism of The Catholic Church and shows how they nail each of those line items of scripture.  When I consider how the Church has nailed those essentials continually for two thousand years I am humbled that I could have found Acts 2:42 in its proper implementation at a Catholic (or possibly Orthodox) parish down the street when I noticed this verse in 1989.

As I reflect on the “should” there, I am inspired all the more to at least be a bridge to ecumenism and hopefully be even more effective in seeing my separated brethren come into the fulness of the truth in the Catholic Church.

From my degree in the social sciences I would say there is no logical explanation that this institution would last for two thousand years against so much opposition and much less be able to guard the “Sacred deposit”  so well.  But it has.  The oak tree looks different from the seed but the DNA is the same.

As I write this in my beginning of a two year journey in the Kino Catechetical Institute, and possibly seven if I go towards the diaconate ministry, I can do no less than cover my mouth and ask for God to teach me all that I can proclaim his love.

Homework For The World

discovering-god01I am sharing my homework here.  I have started taking classes through the Kino Catechetical Institute with the Phoenix Catholic Archdiocese.  Some who read my blog have no faith in God, believe in Jesus but not the Catholic Church and some are fully involved Catholics.  Whatever your background I hope that seeing my response to the homework causes some to think and seek God.

I am glad to be in this class.  My 14-year old self would call the Catechism the third testament of the Bible.  I would be wrong but in the neighborhood of being right.

Coming out of Protestantism where there was a constant duel with either/or paradigms one God’s election and man’s free will in soteriology, I find the approach in these paragraphs of the CCC to be altogether holistic to the mystery.  But that is not to say that it is entirely a mystery.

I am becoming more reinforced in my belief that God has a footprint of his presence over the whole world where individual cultures will point back to him by the nuances of their cultural schemas.

In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behavior: 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.”  (Catechism of The Catholic Church, paragraph 28, 1994)

The search for the “Unknown God” is powerful in that there are signposts in our cultures that makes us thirst for purpose in the God who created us.

In several paragraphs in this assignment of 26-to 140 there are comments about natural law.  Where I have a pre-existing question that I hope to have answered is: where the natural law’s ability to instruct end and divine grace through the Holy Spirit begin? And what is the heart of the Catholic Church in addressing the needs of those who have reaped the repercussions of disobeying natural law and instructing them on how to start again?  Though the paragraphs of this assignment point to the philosophy of conversion being possible, they point to only the beginning.

But I see much humility in the Catholic Church about the chasm between truths that can be comprehended and appropriated seamlessly and those truths that are to be aprehended in mystery and prayed about continually.

God transcends all creatures. We must therefore continually purify our language of everything in it that is limited, image-bound or imperfect, if we are not to confuse our image of God–“the inexpressible, the incomprehensible, the invisible, the ungraspable”–with our human representations. Our human words always fall short of the mystery of God (para.42, CCC).

Now as to the revelation of God’s will in Church that was also addressed; this is near and dear to my heart.  In my young adulthood I was consumed as a zealous Protestant to be a part of my cult that supposedly got back to the restoring of what the early church really was and could be again based on our supposed insights given by God.

Years later I am even more deeply blown away by the “punk-hood” of my youth when I read the following.

The apostles entrusted the “Sacred deposit” of the faith (the depositum fidei),45 contained in Sacred Scripture and Tradition, to the whole of the Church. “By adhering to [this heritage] the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful” (CCC, para. 84)

Reading this is a humbling blow to the restorationist man I used to be.  The part on “the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers” is a verse (Acts 2:42) that I used to think I had figured out.  Now I read this and remember that my instructor points to the four sections of the Catechism of The Catholic Church and shows how they nail each of those line items of scripture.  And the Church has nailed those essentials continually for two thousand years.

From my degree in the social sciences I would say there is no logical explanation that this institution would last for two thousand years against so much opposition and much less be able to guard the “Sacred deposit”  so well.  But it has.  The oak tree looks different from the seed but the DNA is the same.

As I write this in my beginning of a two year journey in the Kino Catechetical Institute, and possibly seven if I go towards the diaconate ministry, I can do no less than cover my mouth and ask for God to teach me that I can proclaim his love.