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Sunday, September 26, 2010
Friday, September 3, 2010
Religion Syllabus
Freshman Religion
Syllabus/Requirements/Texts
September 2010
Michael J. Ortiz
Organization of Class
“What good must I do to inherit eternal life?” (Mat. 19:16).
This course is organized on a quarterly basis. Each section studied during the year aims to help students understand and assimilate the Revelation of Jesus Christ in Sacred Scripture and the Tradition of the Catholic Church in its moral, doctrinal, and spiritual dimensions. We will be using as our main texts Faith and Revelation and The Blessed Trinity, both from the Didache Series published by Midwest Theological Forum. Each book is a semester-length source of material drawn from the Catechism and Sacred Scripture. Hence the first two quarters will cover Faith and Revelation, and the second two The Blessed Trinity.
We will also be reading the Gospel of St. Mark each day in class. Additionally, we will read at least two biographies so students can see in detail how the Gospel is lived with heroism and fidelity by the saints who not only model for us a holy life but also intercede for us along our own way.
Quarter One: Knowing God Through Natural Revelation, Reason, and Faith; Divine Revelation and Supernatural Faith; the Church Transmits the Revelation of Jesus Christ Through Sacred Tradition and Sacred Scripture.
Quarter Two: Sacred Scripture: the Inspired Word of God. the Old Testament: God Reveals Himself to His People; Jesus Christ: the Fullness of Divine Revelation; the Church Transmits God’s Revelation.
Quarter Three: Faith and Revelation; Understanding the Trinity; God the Father; The Life and Teachings of Jesus Christ
Quarter Four: Jesus Christ--True God and True Man; the Holy Spirit--the Third Person of the Blessed Trinity; the Blessed Virgin Mary: Mother of Jesus Christ, God the Son.
Requirements
1. A neat, well-organized notebook will be 15% of the class grade. Class notes, definitions, historical outlines, prayers studied, and drafts of essays will be done in this notebook.
2. Quizzes on our reading of the Gospel of St. Mark will be 10% of the grade.
3. Tests will include memorization and essay, and will be 75% of the grade.
Texts
Faith and Revelation: Knowing God Through Sacred Scripture
The Blessed Trinity and Our Christian Vocation
The Gospel of St. Mark, (Navarre Bible 2005 edition)
Forget Not Love, Andre Frossard
Blessed Pier Giorgio Frassati: An Ordinary Christian
Maria Di Lorenzo
Syllabus/Requirements/Texts
September 2010
Michael J. Ortiz
Organization of Class
“What good must I do to inherit eternal life?” (Mat. 19:16).
This course is organized on a quarterly basis. Each section studied during the year aims to help students understand and assimilate the Revelation of Jesus Christ in Sacred Scripture and the Tradition of the Catholic Church in its moral, doctrinal, and spiritual dimensions. We will be using as our main texts Faith and Revelation and The Blessed Trinity, both from the Didache Series published by Midwest Theological Forum. Each book is a semester-length source of material drawn from the Catechism and Sacred Scripture. Hence the first two quarters will cover Faith and Revelation, and the second two The Blessed Trinity.
We will also be reading the Gospel of St. Mark each day in class. Additionally, we will read at least two biographies so students can see in detail how the Gospel is lived with heroism and fidelity by the saints who not only model for us a holy life but also intercede for us along our own way.
Quarter One: Knowing God Through Natural Revelation, Reason, and Faith; Divine Revelation and Supernatural Faith; the Church Transmits the Revelation of Jesus Christ Through Sacred Tradition and Sacred Scripture.
Quarter Two: Sacred Scripture: the Inspired Word of God. the Old Testament: God Reveals Himself to His People; Jesus Christ: the Fullness of Divine Revelation; the Church Transmits God’s Revelation.
Quarter Three: Faith and Revelation; Understanding the Trinity; God the Father; The Life and Teachings of Jesus Christ
Quarter Four: Jesus Christ--True God and True Man; the Holy Spirit--the Third Person of the Blessed Trinity; the Blessed Virgin Mary: Mother of Jesus Christ, God the Son.
Requirements
1. A neat, well-organized notebook will be 15% of the class grade. Class notes, definitions, historical outlines, prayers studied, and drafts of essays will be done in this notebook.
2. Quizzes on our reading of the Gospel of St. Mark will be 10% of the grade.
3. Tests will include memorization and essay, and will be 75% of the grade.
Texts
Faith and Revelation: Knowing God Through Sacred Scripture
The Blessed Trinity and Our Christian Vocation
The Gospel of St. Mark, (Navarre Bible 2005 edition)
Forget Not Love, Andre Frossard
Blessed Pier Giorgio Frassati: An Ordinary Christian
Maria Di Lorenzo
Wednesday, May 19, 2010
Commentary on the Apostle’s Creed
Commentary on the Apostle’s Creed
By St. Thomas Aquinas
Excerpts
ARTICLE 1
“I Believe in One God, the Father the Almighty, Maker of Heaven and Earth.”
Among all the truths which the faithful must believe, this is the first— that there is one God. We must see that God means the ruler and provider of all things. He, therefore, believes in God who believes that everything in this world is governed and provided for by Him. He who would believe that all things come into being by chance does not believe that there is a God.
From a consideration of all this, one is led to a fivefold benefit:
(1) We are led to a knowledge of the divine majesty. Now, if a maker is greater than the things he makes, then God is greater than all things which He has made.
(2) We are led to give thanks to God. Because God is the Creator of all things, it is certain that what we are and what we have is from God: “What do you have that you did not receive?” [1 Cor 4:7].
(3) We are led to bear our troubles in patience.
(4) We are led to a right use of created things.
5) We are led also to acknowledge the great dignity of man. God made all things for man: “You subjected all things under his feet” [Ps 8:8], and man is more like to God than all other creatures save the Angels: “Let us make man to Our image and likeness” [Gen 1:26].
ARTICLE 2
“And in Jesus Christ, His only Son, our Lord.”
It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration.
There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God.
Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception.
Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity.
ARTICLE 3
“Who was conceived by the Holy Spirit, born of the Virgin Mary.”
The Christian must not only believe in the Son of God, as we have seen, but also in His Incarnation. St. John, after having written of things subtle and difficult to understand, points out the Incarnation to us when he says: “And the Word was made flesh” [Jn 1:14].
Now, in order that we may understand something of this, I give two illustrations at the outset.
It is clear that there is nothing more like the Word of God than the word which is conceived in our mind but not spoken.
Now, no one knows this interior word in our mind except the one who conceives it, and then it is known to others only when it is pronounced. So also as long as the Word of God was in the heart of the Father, it was not known except by the Father Himself; but when the Word assumed flesh—as a word becomes audible—then was It first made manifest and known. “Afterwards He was seen upon earth and conversed with men” [Baruch 3:38].
On this point there arose many errors; and the holy Fathers at the Council of Nicea added in that other Creed a number of things which suppress all these errors.
Origen said that Christ was born and came into the world to save even the devils, and, therefore, at the end of the world all the demons will be saved. But this is contrary to the Holy Scripture: Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels” [Mt 25:41]. Consequently, to remove this error they added in the Creed: “Who for us men (not for the devils) and for our salvation, came down from heaven.” In this the love of God for us is made more apparent.
ARTICLE 4
“Suffered under Pontius Pilate, was crucified, died and was buried.”
It is just as necessary for the Christian to believe in the passion and death of the Son of God as it is to believe in His Incarnation. For, as St. Gregory says, “there would have been no advantage in His having been born for us unless we had profited by His Redemption.”
Now, we must believe that, although Christ suffered death, yet His Godhead did not die; it was the human nature in Christ that died. For He did not die as God, but as man.
But what need was there that the Son of God should suffer for us? There was a great need; and indeed it can be assigned to two reasons. The first is that it was a remedy against sin, and the second is for an example of what we ought to do.
It was a remedy to such an extent that in the passion of Christ we find a remedy against all the evils which we incur by our sins.
And by our sins we incur five different evils:
The first evil that man incurs by sin is the defilement of his soul.
Secondly, we commit an offense against God.
Thirdly, we have been weakened by sin.
Fourthly, we incur the punishment due to sin.
Fifthly, we incur banishment from the kingdom of heaven.
Whoever wishes to live perfectly need do nothing other than despise what Christ despised on the cross, and desire what Christ desired. There is no virtue that did not have its example on the Cross.
ARTICLE 5
“He Descended to the Underworld. The third day He arose again from the dead.”
The death of Christ was the separation of His soul from His body as it is with other men. But the Divinity was so indissolubly conjoined to the Man-Christ that although His soul and body were disunited, His Divinity was always most perfectly united to both the soul and body.
There are four reasons why Christ together with His soul descended to the underworld.
First, He wished to take upon Himself the entire punishment for our sin, and thus atone for its entire guilt. The punishment for the sin of man was not alone death of the body, but there was also a punishment of the soul, since the soul had its share in sin; and it was punished by being deprived of the beatific vision; and as yet no atonement had been offered whereby this punishment would be taken away.
The second reason is that He might perfectly deliver all His friends. Christ had His friends both in the world and in the underworld. The former were His friends in that they possessed charity; and the latter were they who departed this life with charity and faith in the future Redeemer, such as Abraham, Isaac, Jacob, Moses, David, and other just and good men.
The third reason is that He would completely triumph over the devil. Now, a person is perfectly vanquished when he is not only overcome in conflict, but also when the assault is carried into his very home, and the seat of his kingdom is taken away from him.
The fourth and final reason is that Christ might free the just who were in the underworld.
Christ truly died, but not because of weakness or of necessity but rather of His own will entirely and by His own power. This is seen in that moment when He yielded up the Spirit; He cried out with a loud voice [Mt 27:50], which could not be true of others at the moment of dying, because they die out of weakness... For this the centurion said: “Indeed, this was the Son of God” [Mt 27:54].
“As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life” [Rom 6:4]. This new life is the life of justice which renews the soul and leads it to the life of glory.
ARTICLE 6
“He ascended into heaven, and sits at the right hand of God, the Father Almighty.”
The Ascension of Christ into heaven is in accord with reason:
(1) because heaven was due to Christ by His very nature. It is natural for one to return to that place from whence he takes his origin. The beginning of Christ is from God, who is above all things: “I came forth from the Father and am come into the world; again I leave the world and I go to the Father” [Jn 16:28].
(2) Heaven is due to Christ because of His victory. For He was sent into the world to combat the devil, and He did overcome him.
(3) The Ascension is reasonable because of the humility of Christ. There never was humility so great as that of Christ, who, although He was God, yet wished to become man; and although He was the Lord, yet wished to take the form of a servant, and, as St. Paul says: “He was made obedient unto death” [Phil 2:8], and descended even into the underworld.
The Ascension of Christ was very beneficial for us…that He might draw our hearts to Himself: “For where your treasure is, there is your heart so” [Mt 6:21].
ARTICLE 7
“From thence He shall come to judge the living and the dead.”
It is of the office of the King and Lord to pronounce judgment: “The king who sits on the throne of judgment scatters away all evil with His look” [Prov 20:8]. Since Christ, therefore, ascended into heaven and sits at the right hand of God as Lord of all, it is clear that His is the office of Judge.
All are to be judged—those who are, who were, and who will be: “We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil” [2 Cor 5:10]. There are, says St. Gregory, four different classes of people to be judged. The chief difference is between the good and the wicked.
The judgment ought indeed to be feared. (a) Because of the wisdom of the Judge. God knows all things, our thoughts, words and deeds, and “all things are naked and open to his eyes.[Heb 4:13].
“All the ways of men are open to His eyes” [Prov 16:2]. He knows our words: “The ear of jealousy hears all things” [Wis 1:10].
Also our thoughts: “The heart is perverse above all things and unsearchable. Who can know it? I am the Lord, who search the heart and prove the reins; who give to every one according to his way and according to the fruit of his devices” [Jer 17:9-10].
There will be infallible witnesses— men’s own consciences: “Who show the work of the law written in their hearts, their conscience bearing witness to them; and their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men” [Rm 2:15-16].
Our preparation for the judgment:
Now, against this fear of the judgment we ought to have four remedies. The first is good works: “Will you then not be afraid of the power? Do what is good, and you shall have praise from the same” [Rm 13:3]. The second is confession and repentance for sins committed; and this ought to include sorrow in thinking of them, and all severity in making satisfaction for them. And these will take away the eternal punishment. The third is giving of alms, which makes all things clean: “Make friends of the mammon of iniquity; that when you fail, they may receive you into everlasting dwellings” [Lk 16:9]. The fourth is charity, viz., the love of God and our neighbor, for “charity covers a multitude of sins” [1 Pt 4:8].
ARTICLE 8
“I Believe in the Holy Spirit.”
As we have said, the Word of God is the Son of God just as in a way the word of man is the concept of his intellect. But sometimes man has a word which is dead. This is when, for instance, he conceives what he ought to do, but he has not the will to do it; or when one believes but does not practise; then his faith is said to be dead, as St. James points out [2:17]. The word of God, however, is alive: “For the word of God is living” [Hb 4:12].
It is necessary, therefore, that in God there be will and love. Thus, St. Augustine says: “The word of God which we plan to speak is knowledge with love” [De Trinitate IX, 10]. Now, as the Word of God is the Son of God, God’s love is the Holy Spirit. Hence, it is that one possesses the Holy Spirit when he loves God: “The charity of God is poured forth in our hearts, by the Holy Spirit who is given to us” [Rm 5:5].
Many benefits come to us from the Holy Spirit:
(1) He cleanses us from our sins. The reason is that one must repair that which one has made. It is necessary, therefore, that the hearts of men, destroyed by sin, be made anew by the Holy Spirit: “Send forth your Spirit, and they shall be created; and You shall renew the face of the earth” [Ps 103:30]. Nor is it any wonder that the Spirit cleanses, since all sins are taken away by love: “Many sins are forgiven her, because she has loved much” [Lk 7:47]. “Charity covers all sins”
(2) The Holy Spirit enlightens the intellect, since all that we know, we know through the Holy Spirit:
(3) He assists us and, to a certain extent, compels us to keep the commandments. No one can keep the commandments unless he loves God: “If any one love Me, he will keep My word” [Jn 14:23]. Thus, the Holy Spirit makes us love God: “And I give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh and will give you a heart of flesh. And I will put My Spirit in the midst of you; and I will cause you to walk in My commandments and to keep My judgments and do them” [Ez 36:26-27].
(4) He strengthens in us the hope of eternal life, because He is the pledge to us of this our destiny: “You were signed with the Holy Spirit of promise who is the pledge of our inheritance” [Eph 1:13].
5) He counsels us when we are in doubt, and teaches us what is the will of God: “He that has an ear let him hear what the Spirit says to the churches” [Rev 2:7].
ARTICLE 9
“I Believe in the Holy Catholic Church.”
We see that in a man there are one soul and one body; and of his body there are many members. So also the Catholic Church is one body and has different members. The soul which animates this body is the Holy Spirit. Hence, after confessing our faith in the Holy Spirit, we are bid to believe in the Holy Catholic Church. Thus, in the Symbol it is said, “the Holy Catholic Church.”
The Church has four essential conditions, in that she is one, holy, catholic, and strong and firm.
One
Of the first, it must be known that the Church is one. Although various heretics have founded various sects, they do not belong to the Church, since they are but so many divisions. Of her it is said: “One is My dove; My perfect one is but one” [Sg 6:8]. The unity of the Church arises from three sources:
(1) the unity of faith. All Christians who are of the body of the Church believe the same doctrine. : “One Lord, one faith, one baptism”[Eph 4:5];
(2) the unity of hope. All are strengthened in one hope of arriving at eternal life.
(3) the unity of charity. All are joined together in the love of God, and to each other in mutual love: “And the glory which You hast given Me, I have given them; that they may be one, as We also are one” [Jn 17:22]. No one ought to be indifferent to the Church, or allow himself to be cut off and expelled from it; for there is but one Church in which men are saved, just as outside of the ark of Noah no one could be saved.
Holy
The faithful of this Church are made holy because of four things: (1) Just as a church is cleansed materially when it is consecrated, so also the faithful are washed in the blood of Christ: “Jesus Christ... who hath loved us and washed us from our sins in His own blood” [Rev 1:5
(2) Just as there is the anointing of the church, so also the faithful are anointed with a spiritual unction in order to be sanctified. Otherwise they would not be Christians, for Christ is the same as Anointed. This anointing is the grace of the Holy Spirit: “He who confirms us with you in Christ and who has anointed us, is God” [2 Cor 1:21].
(3) The faithful are made holy because of the Trinity who dwells in the Church; for wherever God dwells, that place is holy.
(4) Lastly, the faithful are sanctified because God is invoked in the Church. Let us, therefore, beware, seeing that we are thus sanctified, lest by sin we defile our soul which is the temple of God: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? But if any man violates the temple of God, him shall God destroy” [1 Cor 3:16-17].
Catholic
The Church is Catholic, that is, universal.
Firstly, it is universal in place, because it is worldwide. The Church has three parts: one is on earth, one is in heaven, and one is in purgatory.
Secondly, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: “Neither bond nor free; there is neither male nor female” [Gal 3:28].
Thirdly, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world: “Behold, I am with you all days, even to the consummation of the world” [Mt 28:20]. Moreover, even after the end of the world, it will continue to exist in heaven.
Apostolic
The Church is firm. A house is said to be firm if it has a solid foundation. The principal foundation of the Church is Christ: “For other foundation no men can lay but that which is laid, which is Christ Jesus” [1 Cor 3:11]. The secondary foundation, however, is the Apostles and their teaching. Therefore, the Church is firm. It is said in the Apocalypse that the city has “twelve foundations,” and therein were “written the names of the twelve Apostles” [Rev 21:14]. From this the Church is called Apostolic. Likewise, to indicate this firmness of the Church St. Peter is called the crowning head.
The firmness of a house is evident if, when it is violently struck, it does not fall. The Church similarly can never be destroyed, neither by persecution nor by error.
ARTICLE 10
“The Communion of Saints, the Forgiveness of Sins.”
As in our natural body the operation of one member works for the good of the entire body, so also is it with a spiritual body, such as is the Church. Because all the faithful are one body, the good of one member is communicated to another: “And every one members, one of another” [Rm 12:5].
So, among the points of faith which the Apostles have handed down is that there is a common sharing of good in the Church. This is expressed in the words, “the Communion of Saints”. Among the various members of the Church, the principal member is Christ, because He is the Head: “He made Him head over all the Church, which is His body” [Eph 1:22]. Christ communicates His good, just as the power of the head is communicated to all the members.
This communication takes place through the Sacraments of the Church in which operate the merits of the passion of Christ, which in turn operates for the conferring of grace unto the remission of sins.
These Sacraments of the Church are seven in number.
“Baptism.”—The first is Baptism which is a certain spiritual regeneration. Just as there can be no physical life unless man is first born in the flesh, so spiritual life or grace cannot be had unless man is spiritually reborn.
“Confirmation.”—The second Sacrament is Confirmation. Just as they who are physically born need certain powers to act, so those who are reborn spiritually must have the strength of the Holy Spirit which is imparted to them in this Sacrament.
“Holy Eucharist.”—The Eucharist is the third Sacrament. In the physical life, after man is born and acquires powers, he needs food to sustain and strengthen him. Likewise in the spiritual life, after being fortified, he has need of spiritual food; this is the Body of Christ: “Unless you eat the flesh of the Son of man and drink His blood, you shall not have life in you “[Jn 6:54].
“Extreme Unction.”—Extreme Unction is the fifth Sacrament. In this life there are many things which prevent one from a perfect purification from one’s sins. But since no one can enter into eternal life until he is well cleansed, there is need of another Sacrament which will purify man of his sins, and both free him from sickness and prepare him for entry into the heavenly kingdom. This is the Sacrament of Extreme Unction. That this Sacrament does not always restore health to the body is due to this, that perhaps to live is not to the advantage of the soul’s salvation.
“Holy Orders.”—It is necessary that these Sacraments be administered by chosen ministers. Therefore, the Sacrament of Orders is necessary, by whose powers these Sacraments are dispensed.
“Matrimony.”—The seventh Sacrament is Matrimony, and in it men, if they live uprightly, are saved; and thereby they are enabled to live without mortal sin. Sometimes the partners in marriage fall into venial sin, when their concupiscence does not extend beyond the rights of matrimony; but if they do go beyond such rights, they sin mortally.
By these seven Sacraments we receive the remission of sins, and so in the Creed there follows immediately: “the forgiveness of sins.” The power was given to the Apostles to forgive sins. We must believe that the ministers of the Church receive this power from the Apostles; and the Apostles received it from Christ; and thus the priests have the power of binding and loosing. Moreover, we believe that there is the full power of forgiving sins in the Church, although it operates from the highest to the lowest, i.e., from the Pope down through the prelates.
We must also know that not only the efficacy of the Passion of Christ is communicated to us, but also the merits of His life; and, moreover, all the good that all the Saints have done is communicated to all who are in the state of grace, because all are one: “I am a partaker of all those who fear You” [Ps 118:63]. Therefore, he who lives in charity participates in all the good that is done in the entire world…
ARTICLE 11
“The Resurrection of the Body”
There are four benefits that faith and hope in the resurrection bring:
Firstly, it takes away the sorrow which we feel for the departed. It is impossible for one not to grieve over the death of a relative or friend; but the hope that such a one will rise again greatly tempers the pain of parting: “And we will not have you ignorant, brethren, concerning those who are asleep, that you be not sorrowful, as others who have no hope” [1 Thes 4:12].
Secondly, it takes away the fear of death. If one does not hope in another and better life after death, then without doubt one is greatly in fear of death and would willingly commit any crime rather than suffer death. But because we believe in another life which will be ours after death, we do not fear death, nor would we do anything wrong through fear of it.
Thirdly, it makes us watchful and careful to live uprightly. If, however, this life in which we live were all, we would not have this great incentive to live well, for whatever we do would be of little importance, since it would be regulated not by eternity, but by brief, determined time. But we believe that we shall receive eternal rewards in the resurrection for whatsoever we do here.
Finally, it withdraws us from evil. Just as the hope of reward urges us to do good, so also the fear of punishment, which we believe is reserved for wicked deeds, keeps us from evil: “But they who have done good things shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment” [Jn 5:29].
ARTICLE 12
“Life everlasting. Amen.”
The end of all our desires, eternal life, is fittingly placed last among those things to be believed; and the Creed says: “life everlasting. Amen.” They wrote this to stand against those who believe that the soul perishes with the body. If this were indeed true, then the condition of man would be just the same as that of the beasts. This agrees with what the Psalmist says: “Man when he was in honor did not understand; he has been compared to senseless beasts, and made like to them” [Ps 48:21]. The human soul, however, is in its immortality made like unto God, and in its sensuality alone is it like the brutes. He, then, who believes that the soul dies with the body withdraws it from this similarity to God and likens it to the brutes. Against such it is said: “They knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls. For God created man incorruptible, and to the image of His own likeness He made him” [Wis 2:22-23].
Life everlasting
We must first consider in this Article what is everlasting life. And in this we must know that in everlasting life man is united to God. God Himself is the reward and the end of all our labors: “I am your protector, and your reward exceeding great” [Gen 15:1]. This union with God consists, firstly, in a perfect vision: “We see now through a glass in a dark manner; but then face to face” [1 Cor 13:12]. Secondly, in a most fervent love; for the better one is known, the more perfectly is one loved: “The Lord said it, whose fire is in Sion, and His furnace in Jerusalem” [Is 31:9]. Thirdly, in the highest praise. “We shall see, we shall love, and we shall praise,” as says St. Augustine [City of God XX, 30].
Then, too, in everlasting life is the full and perfect satisfying of every desire; for there every blessed soul will have to overflowing what he hoped for and desired. The reason is that in this life no one can fulfill all his desires, nor can any created thing fully satisfy the craving of man. God only satisfies and infinitely exceeds man’s desires; and, therefore, perfect satiety is found in God alone. As St. Augustine says: “You have made us for You, O Lord, and our heart is restless until it rests in You” [Confessions I, 1].
Finally, in heaven there will be the happy society of all the blessed, and this society will be especially delightful.
Lot of the wicked
The perfect will enjoy all this in the life everlasting, and much more that surpasses description. But the wicked, on the other hand, will be in eternal death suffering pain and punishment as great as will be the happiness and glory of the good. The punishment of the damned will be increased, firstly, by their separation from God and from all good. This is the pain of loss which corresponds to aversion, and is a greater punishment than that of sense: “And the unprofitable servant, cast out into the exterior darkness” [Mt 25:30]. The wicked in this life have interior darkness, namely sin; but then they shall also have exterior darkness.
We thus see the difference between doing good and doing evil. Good works lead to life, evil drags us to death. For this reason, men ought frequently to recall these things to mind, since they will incite one to do good and withdraw one from evil. Therefore, very significantly, at the end of the Creed is placed “life everlasting,” so that it would be more and more deeply impressed on the memory. To this life everlasting may the Lord Jesus Christ, blessed God for ever, bring us! Amen.

Commentary on the Apostle’s Creed
By St. Thomas Aquinas
Excerpts
ARTICLE 1
“I Believe in One God, the Father the Almighty, Maker of Heaven and Earth.”
Among all the truths which the faithful must believe, this is the first— that there is one God. We must see that God means the ruler and provider of all things. He, therefore, believes in God who believes that everything in this world is governed and provided for by Him. He who would believe that all things come into being by chance does not believe that there is a God.
From a consideration of all this, one is led to a fivefold benefit:
(1) We are led to a knowledge of the divine majesty. Now, if a maker is greater than the things he makes, then God is greater than all things which He has made.
(2) We are led to give thanks to God. Because God is the Creator of all things, it is certain that what we are and what we have is from God: “What do you have that you did not receive?” [1 Cor 4:7].
(3) We are led to bear our troubles in patience.
(4) We are led to a right use of created things.
5) We are led also to acknowledge the great dignity of man. God made all things for man: “You subjected all things under his feet” [Ps 8:8], and man is more like to God than all other creatures save the Angels: “Let us make man to Our image and likeness” [Gen 1:26].
ARTICLE 2
“And in Jesus Christ, His only Son, our Lord.”
It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration.
There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God.
Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception.
Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity.
ARTICLE 3
“Who was conceived by the Holy Spirit, born of the Virgin Mary.”
The Christian must not only believe in the Son of God, as we have seen, but also in His Incarnation. St. John, after having written of things subtle and difficult to understand, points out the Incarnation to us when he says: “And the Word was made flesh” [Jn 1:14].
Now, in order that we may understand something of this, I give two illustrations at the outset.
It is clear that there is nothing more like the Word of God than the word which is conceived in our mind but not spoken.
Now, no one knows this interior word in our mind except the one who conceives it, and then it is known to others only when it is pronounced. So also as long as the Word of God was in the heart of the Father, it was not known except by the Father Himself; but when the Word assumed flesh—as a word becomes audible—then was It first made manifest and known. “Afterwards He was seen upon earth and conversed with men” [Baruch 3:38].
On this point there arose many errors; and the holy Fathers at the Council of Nicea added in that other Creed a number of things which suppress all these errors.
Origen said that Christ was born and came into the world to save even the devils, and, therefore, at the end of the world all the demons will be saved. But this is contrary to the Holy Scripture: Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels” [Mt 25:41]. Consequently, to remove this error they added in the Creed: “Who for us men (not for the devils) and for our salvation, came down from heaven.” In this the love of God for us is made more apparent.
ARTICLE 4
“Suffered under Pontius Pilate, was crucified, died and was buried.”
It is just as necessary for the Christian to believe in the passion and death of the Son of God as it is to believe in His Incarnation. For, as St. Gregory says, “there would have been no advantage in His having been born for us unless we had profited by His Redemption.”
Now, we must believe that, although Christ suffered death, yet His Godhead did not die; it was the human nature in Christ that died. For He did not die as God, but as man.
But what need was there that the Son of God should suffer for us? There was a great need; and indeed it can be assigned to two reasons. The first is that it was a remedy against sin, and the second is for an example of what we ought to do.
It was a remedy to such an extent that in the passion of Christ we find a remedy against all the evils which we incur by our sins.
And by our sins we incur five different evils:
The first evil that man incurs by sin is the defilement of his soul.
Secondly, we commit an offense against God.
Thirdly, we have been weakened by sin.
Fourthly, we incur the punishment due to sin.
Fifthly, we incur banishment from the kingdom of heaven.
Whoever wishes to live perfectly need do nothing other than despise what Christ despised on the cross, and desire what Christ desired. There is no virtue that did not have its example on the Cross.
ARTICLE 5
“He Descended to the Underworld. The third day He arose again from the dead.”
The death of Christ was the separation of His soul from His body as it is with other men. But the Divinity was so indissolubly conjoined to the Man-Christ that although His soul and body were disunited, His Divinity was always most perfectly united to both the soul and body.
There are four reasons why Christ together with His soul descended to the underworld.
First, He wished to take upon Himself the entire punishment for our sin, and thus atone for its entire guilt. The punishment for the sin of man was not alone death of the body, but there was also a punishment of the soul, since the soul had its share in sin; and it was punished by being deprived of the beatific vision; and as yet no atonement had been offered whereby this punishment would be taken away.
The second reason is that He might perfectly deliver all His friends. Christ had His friends both in the world and in the underworld. The former were His friends in that they possessed charity; and the latter were they who departed this life with charity and faith in the future Redeemer, such as Abraham, Isaac, Jacob, Moses, David, and other just and good men.
The third reason is that He would completely triumph over the devil. Now, a person is perfectly vanquished when he is not only overcome in conflict, but also when the assault is carried into his very home, and the seat of his kingdom is taken away from him.
The fourth and final reason is that Christ might free the just who were in the underworld.
Christ truly died, but not because of weakness or of necessity but rather of His own will entirely and by His own power. This is seen in that moment when He yielded up the Spirit; He cried out with a loud voice [Mt 27:50], which could not be true of others at the moment of dying, because they die out of weakness... For this the centurion said: “Indeed, this was the Son of God” [Mt 27:54].
“As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life” [Rom 6:4]. This new life is the life of justice which renews the soul and leads it to the life of glory.
ARTICLE 6
“He ascended into heaven, and sits at the right hand of God, the Father Almighty.”
The Ascension of Christ into heaven is in accord with reason:
(1) because heaven was due to Christ by His very nature. It is natural for one to return to that place from whence he takes his origin. The beginning of Christ is from God, who is above all things: “I came forth from the Father and am come into the world; again I leave the world and I go to the Father” [Jn 16:28].
(2) Heaven is due to Christ because of His victory. For He was sent into the world to combat the devil, and He did overcome him.
(3) The Ascension is reasonable because of the humility of Christ. There never was humility so great as that of Christ, who, although He was God, yet wished to become man; and although He was the Lord, yet wished to take the form of a servant, and, as St. Paul says: “He was made obedient unto death” [Phil 2:8], and descended even into the underworld.
The Ascension of Christ was very beneficial for us…that He might draw our hearts to Himself: “For where your treasure is, there is your heart so” [Mt 6:21].
ARTICLE 7
“From thence He shall come to judge the living and the dead.”
It is of the office of the King and Lord to pronounce judgment: “The king who sits on the throne of judgment scatters away all evil with His look” [Prov 20:8]. Since Christ, therefore, ascended into heaven and sits at the right hand of God as Lord of all, it is clear that His is the office of Judge.
All are to be judged—those who are, who were, and who will be: “We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil” [2 Cor 5:10]. There are, says St. Gregory, four different classes of people to be judged. The chief difference is between the good and the wicked.
The judgment ought indeed to be feared. (a) Because of the wisdom of the Judge. God knows all things, our thoughts, words and deeds, and “all things are naked and open to his eyes.[Heb 4:13].
“All the ways of men are open to His eyes” [Prov 16:2]. He knows our words: “The ear of jealousy hears all things” [Wis 1:10].
Also our thoughts: “The heart is perverse above all things and unsearchable. Who can know it? I am the Lord, who search the heart and prove the reins; who give to every one according to his way and according to the fruit of his devices” [Jer 17:9-10].
There will be infallible witnesses— men’s own consciences: “Who show the work of the law written in their hearts, their conscience bearing witness to them; and their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men” [Rm 2:15-16].
Our preparation for the judgment:
Now, against this fear of the judgment we ought to have four remedies. The first is good works: “Will you then not be afraid of the power? Do what is good, and you shall have praise from the same” [Rm 13:3]. The second is confession and repentance for sins committed; and this ought to include sorrow in thinking of them, and all severity in making satisfaction for them. And these will take away the eternal punishment. The third is giving of alms, which makes all things clean: “Make friends of the mammon of iniquity; that when you fail, they may receive you into everlasting dwellings” [Lk 16:9]. The fourth is charity, viz., the love of God and our neighbor, for “charity covers a multitude of sins” [1 Pt 4:8].
ARTICLE 8
“I Believe in the Holy Spirit.”
As we have said, the Word of God is the Son of God just as in a way the word of man is the concept of his intellect. But sometimes man has a word which is dead. This is when, for instance, he conceives what he ought to do, but he has not the will to do it; or when one believes but does not practise; then his faith is said to be dead, as St. James points out [2:17]. The word of God, however, is alive: “For the word of God is living” [Hb 4:12].
It is necessary, therefore, that in God there be will and love. Thus, St. Augustine says: “The word of God which we plan to speak is knowledge with love” [De Trinitate IX, 10]. Now, as the Word of God is the Son of God, God’s love is the Holy Spirit. Hence, it is that one possesses the Holy Spirit when he loves God: “The charity of God is poured forth in our hearts, by the Holy Spirit who is given to us” [Rm 5:5].
Many benefits come to us from the Holy Spirit:
(1) He cleanses us from our sins. The reason is that one must repair that which one has made. It is necessary, therefore, that the hearts of men, destroyed by sin, be made anew by the Holy Spirit: “Send forth your Spirit, and they shall be created; and You shall renew the face of the earth” [Ps 103:30]. Nor is it any wonder that the Spirit cleanses, since all sins are taken away by love: “Many sins are forgiven her, because she has loved much” [Lk 7:47]. “Charity covers all sins”
(2) The Holy Spirit enlightens the intellect, since all that we know, we know through the Holy Spirit:
(3) He assists us and, to a certain extent, compels us to keep the commandments. No one can keep the commandments unless he loves God: “If any one love Me, he will keep My word” [Jn 14:23]. Thus, the Holy Spirit makes us love God: “And I give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh and will give you a heart of flesh. And I will put My Spirit in the midst of you; and I will cause you to walk in My commandments and to keep My judgments and do them” [Ez 36:26-27].
(4) He strengthens in us the hope of eternal life, because He is the pledge to us of this our destiny: “You were signed with the Holy Spirit of promise who is the pledge of our inheritance” [Eph 1:13].
5) He counsels us when we are in doubt, and teaches us what is the will of God: “He that has an ear let him hear what the Spirit says to the churches” [Rev 2:7].
ARTICLE 9
“I Believe in the Holy Catholic Church.”
We see that in a man there are one soul and one body; and of his body there are many members. So also the Catholic Church is one body and has different members. The soul which animates this body is the Holy Spirit. Hence, after confessing our faith in the Holy Spirit, we are bid to believe in the Holy Catholic Church. Thus, in the Symbol it is said, “the Holy Catholic Church.”
The Church has four essential conditions, in that she is one, holy, catholic, and strong and firm.
One
Of the first, it must be known that the Church is one. Although various heretics have founded various sects, they do not belong to the Church, since they are but so many divisions. Of her it is said: “One is My dove; My perfect one is but one” [Sg 6:8]. The unity of the Church arises from three sources:
(1) the unity of faith. All Christians who are of the body of the Church believe the same doctrine. : “One Lord, one faith, one baptism”[Eph 4:5];
(2) the unity of hope. All are strengthened in one hope of arriving at eternal life.
(3) the unity of charity. All are joined together in the love of God, and to each other in mutual love: “And the glory which You hast given Me, I have given them; that they may be one, as We also are one” [Jn 17:22]. No one ought to be indifferent to the Church, or allow himself to be cut off and expelled from it; for there is but one Church in which men are saved, just as outside of the ark of Noah no one could be saved.
Holy
The faithful of this Church are made holy because of four things: (1) Just as a church is cleansed materially when it is consecrated, so also the faithful are washed in the blood of Christ: “Jesus Christ... who hath loved us and washed us from our sins in His own blood” [Rev 1:5
(2) Just as there is the anointing of the church, so also the faithful are anointed with a spiritual unction in order to be sanctified. Otherwise they would not be Christians, for Christ is the same as Anointed. This anointing is the grace of the Holy Spirit: “He who confirms us with you in Christ and who has anointed us, is God” [2 Cor 1:21].
(3) The faithful are made holy because of the Trinity who dwells in the Church; for wherever God dwells, that place is holy.
(4) Lastly, the faithful are sanctified because God is invoked in the Church. Let us, therefore, beware, seeing that we are thus sanctified, lest by sin we defile our soul which is the temple of God: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? But if any man violates the temple of God, him shall God destroy” [1 Cor 3:16-17].
Catholic
The Church is Catholic, that is, universal.
Firstly, it is universal in place, because it is worldwide. The Church has three parts: one is on earth, one is in heaven, and one is in purgatory.
Secondly, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: “Neither bond nor free; there is neither male nor female” [Gal 3:28].
Thirdly, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world: “Behold, I am with you all days, even to the consummation of the world” [Mt 28:20]. Moreover, even after the end of the world, it will continue to exist in heaven.
Apostolic
The Church is firm. A house is said to be firm if it has a solid foundation. The principal foundation of the Church is Christ: “For other foundation no men can lay but that which is laid, which is Christ Jesus” [1 Cor 3:11]. The secondary foundation, however, is the Apostles and their teaching. Therefore, the Church is firm. It is said in the Apocalypse that the city has “twelve foundations,” and therein were “written the names of the twelve Apostles” [Rev 21:14]. From this the Church is called Apostolic. Likewise, to indicate this firmness of the Church St. Peter is called the crowning head.
The firmness of a house is evident if, when it is violently struck, it does not fall. The Church similarly can never be destroyed, neither by persecution nor by error.
ARTICLE 10
“The Communion of Saints, the Forgiveness of Sins.”
As in our natural body the operation of one member works for the good of the entire body, so also is it with a spiritual body, such as is the Church. Because all the faithful are one body, the good of one member is communicated to another: “And every one members, one of another” [Rm 12:5].
So, among the points of faith which the Apostles have handed down is that there is a common sharing of good in the Church. This is expressed in the words, “the Communion of Saints”. Among the various members of the Church, the principal member is Christ, because He is the Head: “He made Him head over all the Church, which is His body” [Eph 1:22]. Christ communicates His good, just as the power of the head is communicated to all the members.
This communication takes place through the Sacraments of the Church in which operate the merits of the passion of Christ, which in turn operates for the conferring of grace unto the remission of sins.
These Sacraments of the Church are seven in number.
“Baptism.”—The first is Baptism which is a certain spiritual regeneration. Just as there can be no physical life unless man is first born in the flesh, so spiritual life or grace cannot be had unless man is spiritually reborn.
“Confirmation.”—The second Sacrament is Confirmation. Just as they who are physically born need certain powers to act, so those who are reborn spiritually must have the strength of the Holy Spirit which is imparted to them in this Sacrament.
“Holy Eucharist.”—The Eucharist is the third Sacrament. In the physical life, after man is born and acquires powers, he needs food to sustain and strengthen him. Likewise in the spiritual life, after being fortified, he has need of spiritual food; this is the Body of Christ: “Unless you eat the flesh of the Son of man and drink His blood, you shall not have life in you “[Jn 6:54].
“Extreme Unction.”—Extreme Unction is the fifth Sacrament. In this life there are many things which prevent one from a perfect purification from one’s sins. But since no one can enter into eternal life until he is well cleansed, there is need of another Sacrament which will purify man of his sins, and both free him from sickness and prepare him for entry into the heavenly kingdom. This is the Sacrament of Extreme Unction. That this Sacrament does not always restore health to the body is due to this, that perhaps to live is not to the advantage of the soul’s salvation.
“Holy Orders.”—It is necessary that these Sacraments be administered by chosen ministers. Therefore, the Sacrament of Orders is necessary, by whose powers these Sacraments are dispensed.
“Matrimony.”—The seventh Sacrament is Matrimony, and in it men, if they live uprightly, are saved; and thereby they are enabled to live without mortal sin. Sometimes the partners in marriage fall into venial sin, when their concupiscence does not extend beyond the rights of matrimony; but if they do go beyond such rights, they sin mortally.
By these seven Sacraments we receive the remission of sins, and so in the Creed there follows immediately: “the forgiveness of sins.” The power was given to the Apostles to forgive sins. We must believe that the ministers of the Church receive this power from the Apostles; and the Apostles received it from Christ; and thus the priests have the power of binding and loosing. Moreover, we believe that there is the full power of forgiving sins in the Church, although it operates from the highest to the lowest, i.e., from the Pope down through the prelates.
We must also know that not only the efficacy of the Passion of Christ is communicated to us, but also the merits of His life; and, moreover, all the good that all the Saints have done is communicated to all who are in the state of grace, because all are one: “I am a partaker of all those who fear You” [Ps 118:63]. Therefore, he who lives in charity participates in all the good that is done in the entire world…
ARTICLE 11
“The Resurrection of the Body”
There are four benefits that faith and hope in the resurrection bring:
Firstly, it takes away the sorrow which we feel for the departed. It is impossible for one not to grieve over the death of a relative or friend; but the hope that such a one will rise again greatly tempers the pain of parting: “And we will not have you ignorant, brethren, concerning those who are asleep, that you be not sorrowful, as others who have no hope” [1 Thes 4:12].
Secondly, it takes away the fear of death. If one does not hope in another and better life after death, then without doubt one is greatly in fear of death and would willingly commit any crime rather than suffer death. But because we believe in another life which will be ours after death, we do not fear death, nor would we do anything wrong through fear of it.
Thirdly, it makes us watchful and careful to live uprightly. If, however, this life in which we live were all, we would not have this great incentive to live well, for whatever we do would be of little importance, since it would be regulated not by eternity, but by brief, determined time. But we believe that we shall receive eternal rewards in the resurrection for whatsoever we do here.
Finally, it withdraws us from evil. Just as the hope of reward urges us to do good, so also the fear of punishment, which we believe is reserved for wicked deeds, keeps us from evil: “But they who have done good things shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment” [Jn 5:29].
ARTICLE 12
“Life everlasting. Amen.”
The end of all our desires, eternal life, is fittingly placed last among those things to be believed; and the Creed says: “life everlasting. Amen.” They wrote this to stand against those who believe that the soul perishes with the body. If this were indeed true, then the condition of man would be just the same as that of the beasts. This agrees with what the Psalmist says: “Man when he was in honor did not understand; he has been compared to senseless beasts, and made like to them” [Ps 48:21]. The human soul, however, is in its immortality made like unto God, and in its sensuality alone is it like the brutes. He, then, who believes that the soul dies with the body withdraws it from this similarity to God and likens it to the brutes. Against such it is said: “They knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls. For God created man incorruptible, and to the image of His own likeness He made him” [Wis 2:22-23].
Life everlasting
We must first consider in this Article what is everlasting life. And in this we must know that in everlasting life man is united to God. God Himself is the reward and the end of all our labors: “I am your protector, and your reward exceeding great” [Gen 15:1]. This union with God consists, firstly, in a perfect vision: “We see now through a glass in a dark manner; but then face to face” [1 Cor 13:12]. Secondly, in a most fervent love; for the better one is known, the more perfectly is one loved: “The Lord said it, whose fire is in Sion, and His furnace in Jerusalem” [Is 31:9]. Thirdly, in the highest praise. “We shall see, we shall love, and we shall praise,” as says St. Augustine [City of God XX, 30].
Then, too, in everlasting life is the full and perfect satisfying of every desire; for there every blessed soul will have to overflowing what he hoped for and desired. The reason is that in this life no one can fulfill all his desires, nor can any created thing fully satisfy the craving of man. God only satisfies and infinitely exceeds man’s desires; and, therefore, perfect satiety is found in God alone. As St. Augustine says: “You have made us for You, O Lord, and our heart is restless until it rests in You” [Confessions I, 1].
Finally, in heaven there will be the happy society of all the blessed, and this society will be especially delightful.
Lot of the wicked
The perfect will enjoy all this in the life everlasting, and much more that surpasses description. But the wicked, on the other hand, will be in eternal death suffering pain and punishment as great as will be the happiness and glory of the good. The punishment of the damned will be increased, firstly, by their separation from God and from all good. This is the pain of loss which corresponds to aversion, and is a greater punishment than that of sense: “And the unprofitable servant, cast out into the exterior darkness” [Mt 25:30]. The wicked in this life have interior darkness, namely sin; but then they shall also have exterior darkness.
We thus see the difference between doing good and doing evil. Good works lead to life, evil drags us to death. For this reason, men ought frequently to recall these things to mind, since they will incite one to do good and withdraw one from evil. Therefore, very significantly, at the end of the Creed is placed “life everlasting,” so that it would be more and more deeply impressed on the memory. To this life everlasting may the Lord Jesus Christ, blessed God for ever, bring us! Amen.
By St. Thomas Aquinas
Excerpts
ARTICLE 1
“I Believe in One God, the Father the Almighty, Maker of Heaven and Earth.”
Among all the truths which the faithful must believe, this is the first— that there is one God. We must see that God means the ruler and provider of all things. He, therefore, believes in God who believes that everything in this world is governed and provided for by Him. He who would believe that all things come into being by chance does not believe that there is a God.
From a consideration of all this, one is led to a fivefold benefit:
(1) We are led to a knowledge of the divine majesty. Now, if a maker is greater than the things he makes, then God is greater than all things which He has made.
(2) We are led to give thanks to God. Because God is the Creator of all things, it is certain that what we are and what we have is from God: “What do you have that you did not receive?” [1 Cor 4:7].
(3) We are led to bear our troubles in patience.
(4) We are led to a right use of created things.
5) We are led also to acknowledge the great dignity of man. God made all things for man: “You subjected all things under his feet” [Ps 8:8], and man is more like to God than all other creatures save the Angels: “Let us make man to Our image and likeness” [Gen 1:26].
ARTICLE 2
“And in Jesus Christ, His only Son, our Lord.”
It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration.
There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God.
Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception.
Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity.
ARTICLE 3
“Who was conceived by the Holy Spirit, born of the Virgin Mary.”
The Christian must not only believe in the Son of God, as we have seen, but also in His Incarnation. St. John, after having written of things subtle and difficult to understand, points out the Incarnation to us when he says: “And the Word was made flesh” [Jn 1:14].
Now, in order that we may understand something of this, I give two illustrations at the outset.
It is clear that there is nothing more like the Word of God than the word which is conceived in our mind but not spoken.
Now, no one knows this interior word in our mind except the one who conceives it, and then it is known to others only when it is pronounced. So also as long as the Word of God was in the heart of the Father, it was not known except by the Father Himself; but when the Word assumed flesh—as a word becomes audible—then was It first made manifest and known. “Afterwards He was seen upon earth and conversed with men” [Baruch 3:38].
On this point there arose many errors; and the holy Fathers at the Council of Nicea added in that other Creed a number of things which suppress all these errors.
Origen said that Christ was born and came into the world to save even the devils, and, therefore, at the end of the world all the demons will be saved. But this is contrary to the Holy Scripture: Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels” [Mt 25:41]. Consequently, to remove this error they added in the Creed: “Who for us men (not for the devils) and for our salvation, came down from heaven.” In this the love of God for us is made more apparent.
ARTICLE 4
“Suffered under Pontius Pilate, was crucified, died and was buried.”
It is just as necessary for the Christian to believe in the passion and death of the Son of God as it is to believe in His Incarnation. For, as St. Gregory says, “there would have been no advantage in His having been born for us unless we had profited by His Redemption.”
Now, we must believe that, although Christ suffered death, yet His Godhead did not die; it was the human nature in Christ that died. For He did not die as God, but as man.
But what need was there that the Son of God should suffer for us? There was a great need; and indeed it can be assigned to two reasons. The first is that it was a remedy against sin, and the second is for an example of what we ought to do.
It was a remedy to such an extent that in the passion of Christ we find a remedy against all the evils which we incur by our sins.
And by our sins we incur five different evils:
The first evil that man incurs by sin is the defilement of his soul.
Secondly, we commit an offense against God.
Thirdly, we have been weakened by sin.
Fourthly, we incur the punishment due to sin.
Fifthly, we incur banishment from the kingdom of heaven.
Whoever wishes to live perfectly need do nothing other than despise what Christ despised on the cross, and desire what Christ desired. There is no virtue that did not have its example on the Cross.
ARTICLE 5
“He Descended to the Underworld. The third day He arose again from the dead.”
The death of Christ was the separation of His soul from His body as it is with other men. But the Divinity was so indissolubly conjoined to the Man-Christ that although His soul and body were disunited, His Divinity was always most perfectly united to both the soul and body.
There are four reasons why Christ together with His soul descended to the underworld.
First, He wished to take upon Himself the entire punishment for our sin, and thus atone for its entire guilt. The punishment for the sin of man was not alone death of the body, but there was also a punishment of the soul, since the soul had its share in sin; and it was punished by being deprived of the beatific vision; and as yet no atonement had been offered whereby this punishment would be taken away.
The second reason is that He might perfectly deliver all His friends. Christ had His friends both in the world and in the underworld. The former were His friends in that they possessed charity; and the latter were they who departed this life with charity and faith in the future Redeemer, such as Abraham, Isaac, Jacob, Moses, David, and other just and good men.
The third reason is that He would completely triumph over the devil. Now, a person is perfectly vanquished when he is not only overcome in conflict, but also when the assault is carried into his very home, and the seat of his kingdom is taken away from him.
The fourth and final reason is that Christ might free the just who were in the underworld.
Christ truly died, but not because of weakness or of necessity but rather of His own will entirely and by His own power. This is seen in that moment when He yielded up the Spirit; He cried out with a loud voice [Mt 27:50], which could not be true of others at the moment of dying, because they die out of weakness... For this the centurion said: “Indeed, this was the Son of God” [Mt 27:54].
“As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life” [Rom 6:4]. This new life is the life of justice which renews the soul and leads it to the life of glory.
ARTICLE 6
“He ascended into heaven, and sits at the right hand of God, the Father Almighty.”
The Ascension of Christ into heaven is in accord with reason:
(1) because heaven was due to Christ by His very nature. It is natural for one to return to that place from whence he takes his origin. The beginning of Christ is from God, who is above all things: “I came forth from the Father and am come into the world; again I leave the world and I go to the Father” [Jn 16:28].
(2) Heaven is due to Christ because of His victory. For He was sent into the world to combat the devil, and He did overcome him.
(3) The Ascension is reasonable because of the humility of Christ. There never was humility so great as that of Christ, who, although He was God, yet wished to become man; and although He was the Lord, yet wished to take the form of a servant, and, as St. Paul says: “He was made obedient unto death” [Phil 2:8], and descended even into the underworld.
The Ascension of Christ was very beneficial for us…that He might draw our hearts to Himself: “For where your treasure is, there is your heart so” [Mt 6:21].
ARTICLE 7
“From thence He shall come to judge the living and the dead.”
It is of the office of the King and Lord to pronounce judgment: “The king who sits on the throne of judgment scatters away all evil with His look” [Prov 20:8]. Since Christ, therefore, ascended into heaven and sits at the right hand of God as Lord of all, it is clear that His is the office of Judge.
All are to be judged—those who are, who were, and who will be: “We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil” [2 Cor 5:10]. There are, says St. Gregory, four different classes of people to be judged. The chief difference is between the good and the wicked.
The judgment ought indeed to be feared. (a) Because of the wisdom of the Judge. God knows all things, our thoughts, words and deeds, and “all things are naked and open to his eyes.[Heb 4:13].
“All the ways of men are open to His eyes” [Prov 16:2]. He knows our words: “The ear of jealousy hears all things” [Wis 1:10].
Also our thoughts: “The heart is perverse above all things and unsearchable. Who can know it? I am the Lord, who search the heart and prove the reins; who give to every one according to his way and according to the fruit of his devices” [Jer 17:9-10].
There will be infallible witnesses— men’s own consciences: “Who show the work of the law written in their hearts, their conscience bearing witness to them; and their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men” [Rm 2:15-16].
Our preparation for the judgment:
Now, against this fear of the judgment we ought to have four remedies. The first is good works: “Will you then not be afraid of the power? Do what is good, and you shall have praise from the same” [Rm 13:3]. The second is confession and repentance for sins committed; and this ought to include sorrow in thinking of them, and all severity in making satisfaction for them. And these will take away the eternal punishment. The third is giving of alms, which makes all things clean: “Make friends of the mammon of iniquity; that when you fail, they may receive you into everlasting dwellings” [Lk 16:9]. The fourth is charity, viz., the love of God and our neighbor, for “charity covers a multitude of sins” [1 Pt 4:8].
ARTICLE 8
“I Believe in the Holy Spirit.”
As we have said, the Word of God is the Son of God just as in a way the word of man is the concept of his intellect. But sometimes man has a word which is dead. This is when, for instance, he conceives what he ought to do, but he has not the will to do it; or when one believes but does not practise; then his faith is said to be dead, as St. James points out [2:17]. The word of God, however, is alive: “For the word of God is living” [Hb 4:12].
It is necessary, therefore, that in God there be will and love. Thus, St. Augustine says: “The word of God which we plan to speak is knowledge with love” [De Trinitate IX, 10]. Now, as the Word of God is the Son of God, God’s love is the Holy Spirit. Hence, it is that one possesses the Holy Spirit when he loves God: “The charity of God is poured forth in our hearts, by the Holy Spirit who is given to us” [Rm 5:5].
Many benefits come to us from the Holy Spirit:
(1) He cleanses us from our sins. The reason is that one must repair that which one has made. It is necessary, therefore, that the hearts of men, destroyed by sin, be made anew by the Holy Spirit: “Send forth your Spirit, and they shall be created; and You shall renew the face of the earth” [Ps 103:30]. Nor is it any wonder that the Spirit cleanses, since all sins are taken away by love: “Many sins are forgiven her, because she has loved much” [Lk 7:47]. “Charity covers all sins”
(2) The Holy Spirit enlightens the intellect, since all that we know, we know through the Holy Spirit:
(3) He assists us and, to a certain extent, compels us to keep the commandments. No one can keep the commandments unless he loves God: “If any one love Me, he will keep My word” [Jn 14:23]. Thus, the Holy Spirit makes us love God: “And I give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh and will give you a heart of flesh. And I will put My Spirit in the midst of you; and I will cause you to walk in My commandments and to keep My judgments and do them” [Ez 36:26-27].
(4) He strengthens in us the hope of eternal life, because He is the pledge to us of this our destiny: “You were signed with the Holy Spirit of promise who is the pledge of our inheritance” [Eph 1:13].
5) He counsels us when we are in doubt, and teaches us what is the will of God: “He that has an ear let him hear what the Spirit says to the churches” [Rev 2:7].
ARTICLE 9
“I Believe in the Holy Catholic Church.”
We see that in a man there are one soul and one body; and of his body there are many members. So also the Catholic Church is one body and has different members. The soul which animates this body is the Holy Spirit. Hence, after confessing our faith in the Holy Spirit, we are bid to believe in the Holy Catholic Church. Thus, in the Symbol it is said, “the Holy Catholic Church.”
The Church has four essential conditions, in that she is one, holy, catholic, and strong and firm.
One
Of the first, it must be known that the Church is one. Although various heretics have founded various sects, they do not belong to the Church, since they are but so many divisions. Of her it is said: “One is My dove; My perfect one is but one” [Sg 6:8]. The unity of the Church arises from three sources:
(1) the unity of faith. All Christians who are of the body of the Church believe the same doctrine. : “One Lord, one faith, one baptism”[Eph 4:5];
(2) the unity of hope. All are strengthened in one hope of arriving at eternal life.
(3) the unity of charity. All are joined together in the love of God, and to each other in mutual love: “And the glory which You hast given Me, I have given them; that they may be one, as We also are one” [Jn 17:22]. No one ought to be indifferent to the Church, or allow himself to be cut off and expelled from it; for there is but one Church in which men are saved, just as outside of the ark of Noah no one could be saved.
Holy
The faithful of this Church are made holy because of four things: (1) Just as a church is cleansed materially when it is consecrated, so also the faithful are washed in the blood of Christ: “Jesus Christ... who hath loved us and washed us from our sins in His own blood” [Rev 1:5
(2) Just as there is the anointing of the church, so also the faithful are anointed with a spiritual unction in order to be sanctified. Otherwise they would not be Christians, for Christ is the same as Anointed. This anointing is the grace of the Holy Spirit: “He who confirms us with you in Christ and who has anointed us, is God” [2 Cor 1:21].
(3) The faithful are made holy because of the Trinity who dwells in the Church; for wherever God dwells, that place is holy.
(4) Lastly, the faithful are sanctified because God is invoked in the Church. Let us, therefore, beware, seeing that we are thus sanctified, lest by sin we defile our soul which is the temple of God: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? But if any man violates the temple of God, him shall God destroy” [1 Cor 3:16-17].
Catholic
The Church is Catholic, that is, universal.
Firstly, it is universal in place, because it is worldwide. The Church has three parts: one is on earth, one is in heaven, and one is in purgatory.
Secondly, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: “Neither bond nor free; there is neither male nor female” [Gal 3:28].
Thirdly, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world: “Behold, I am with you all days, even to the consummation of the world” [Mt 28:20]. Moreover, even after the end of the world, it will continue to exist in heaven.
Apostolic
The Church is firm. A house is said to be firm if it has a solid foundation. The principal foundation of the Church is Christ: “For other foundation no men can lay but that which is laid, which is Christ Jesus” [1 Cor 3:11]. The secondary foundation, however, is the Apostles and their teaching. Therefore, the Church is firm. It is said in the Apocalypse that the city has “twelve foundations,” and therein were “written the names of the twelve Apostles” [Rev 21:14]. From this the Church is called Apostolic. Likewise, to indicate this firmness of the Church St. Peter is called the crowning head.
The firmness of a house is evident if, when it is violently struck, it does not fall. The Church similarly can never be destroyed, neither by persecution nor by error.
ARTICLE 10
“The Communion of Saints, the Forgiveness of Sins.”
As in our natural body the operation of one member works for the good of the entire body, so also is it with a spiritual body, such as is the Church. Because all the faithful are one body, the good of one member is communicated to another: “And every one members, one of another” [Rm 12:5].
So, among the points of faith which the Apostles have handed down is that there is a common sharing of good in the Church. This is expressed in the words, “the Communion of Saints”. Among the various members of the Church, the principal member is Christ, because He is the Head: “He made Him head over all the Church, which is His body” [Eph 1:22]. Christ communicates His good, just as the power of the head is communicated to all the members.
This communication takes place through the Sacraments of the Church in which operate the merits of the passion of Christ, which in turn operates for the conferring of grace unto the remission of sins.
These Sacraments of the Church are seven in number.
“Baptism.”—The first is Baptism which is a certain spiritual regeneration. Just as there can be no physical life unless man is first born in the flesh, so spiritual life or grace cannot be had unless man is spiritually reborn.
“Confirmation.”—The second Sacrament is Confirmation. Just as they who are physically born need certain powers to act, so those who are reborn spiritually must have the strength of the Holy Spirit which is imparted to them in this Sacrament.
“Holy Eucharist.”—The Eucharist is the third Sacrament. In the physical life, after man is born and acquires powers, he needs food to sustain and strengthen him. Likewise in the spiritual life, after being fortified, he has need of spiritual food; this is the Body of Christ: “Unless you eat the flesh of the Son of man and drink His blood, you shall not have life in you “[Jn 6:54].
“Extreme Unction.”—Extreme Unction is the fifth Sacrament. In this life there are many things which prevent one from a perfect purification from one’s sins. But since no one can enter into eternal life until he is well cleansed, there is need of another Sacrament which will purify man of his sins, and both free him from sickness and prepare him for entry into the heavenly kingdom. This is the Sacrament of Extreme Unction. That this Sacrament does not always restore health to the body is due to this, that perhaps to live is not to the advantage of the soul’s salvation.
“Holy Orders.”—It is necessary that these Sacraments be administered by chosen ministers. Therefore, the Sacrament of Orders is necessary, by whose powers these Sacraments are dispensed.
“Matrimony.”—The seventh Sacrament is Matrimony, and in it men, if they live uprightly, are saved; and thereby they are enabled to live without mortal sin. Sometimes the partners in marriage fall into venial sin, when their concupiscence does not extend beyond the rights of matrimony; but if they do go beyond such rights, they sin mortally.
By these seven Sacraments we receive the remission of sins, and so in the Creed there follows immediately: “the forgiveness of sins.” The power was given to the Apostles to forgive sins. We must believe that the ministers of the Church receive this power from the Apostles; and the Apostles received it from Christ; and thus the priests have the power of binding and loosing. Moreover, we believe that there is the full power of forgiving sins in the Church, although it operates from the highest to the lowest, i.e., from the Pope down through the prelates.
We must also know that not only the efficacy of the Passion of Christ is communicated to us, but also the merits of His life; and, moreover, all the good that all the Saints have done is communicated to all who are in the state of grace, because all are one: “I am a partaker of all those who fear You” [Ps 118:63]. Therefore, he who lives in charity participates in all the good that is done in the entire world…
ARTICLE 11
“The Resurrection of the Body”
There are four benefits that faith and hope in the resurrection bring:
Firstly, it takes away the sorrow which we feel for the departed. It is impossible for one not to grieve over the death of a relative or friend; but the hope that such a one will rise again greatly tempers the pain of parting: “And we will not have you ignorant, brethren, concerning those who are asleep, that you be not sorrowful, as others who have no hope” [1 Thes 4:12].
Secondly, it takes away the fear of death. If one does not hope in another and better life after death, then without doubt one is greatly in fear of death and would willingly commit any crime rather than suffer death. But because we believe in another life which will be ours after death, we do not fear death, nor would we do anything wrong through fear of it.
Thirdly, it makes us watchful and careful to live uprightly. If, however, this life in which we live were all, we would not have this great incentive to live well, for whatever we do would be of little importance, since it would be regulated not by eternity, but by brief, determined time. But we believe that we shall receive eternal rewards in the resurrection for whatsoever we do here.
Finally, it withdraws us from evil. Just as the hope of reward urges us to do good, so also the fear of punishment, which we believe is reserved for wicked deeds, keeps us from evil: “But they who have done good things shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment” [Jn 5:29].
ARTICLE 12
“Life everlasting. Amen.”
The end of all our desires, eternal life, is fittingly placed last among those things to be believed; and the Creed says: “life everlasting. Amen.” They wrote this to stand against those who believe that the soul perishes with the body. If this were indeed true, then the condition of man would be just the same as that of the beasts. This agrees with what the Psalmist says: “Man when he was in honor did not understand; he has been compared to senseless beasts, and made like to them” [Ps 48:21]. The human soul, however, is in its immortality made like unto God, and in its sensuality alone is it like the brutes. He, then, who believes that the soul dies with the body withdraws it from this similarity to God and likens it to the brutes. Against such it is said: “They knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls. For God created man incorruptible, and to the image of His own likeness He made him” [Wis 2:22-23].
Life everlasting
We must first consider in this Article what is everlasting life. And in this we must know that in everlasting life man is united to God. God Himself is the reward and the end of all our labors: “I am your protector, and your reward exceeding great” [Gen 15:1]. This union with God consists, firstly, in a perfect vision: “We see now through a glass in a dark manner; but then face to face” [1 Cor 13:12]. Secondly, in a most fervent love; for the better one is known, the more perfectly is one loved: “The Lord said it, whose fire is in Sion, and His furnace in Jerusalem” [Is 31:9]. Thirdly, in the highest praise. “We shall see, we shall love, and we shall praise,” as says St. Augustine [City of God XX, 30].
Then, too, in everlasting life is the full and perfect satisfying of every desire; for there every blessed soul will have to overflowing what he hoped for and desired. The reason is that in this life no one can fulfill all his desires, nor can any created thing fully satisfy the craving of man. God only satisfies and infinitely exceeds man’s desires; and, therefore, perfect satiety is found in God alone. As St. Augustine says: “You have made us for You, O Lord, and our heart is restless until it rests in You” [Confessions I, 1].
Finally, in heaven there will be the happy society of all the blessed, and this society will be especially delightful.
Lot of the wicked
The perfect will enjoy all this in the life everlasting, and much more that surpasses description. But the wicked, on the other hand, will be in eternal death suffering pain and punishment as great as will be the happiness and glory of the good. The punishment of the damned will be increased, firstly, by their separation from God and from all good. This is the pain of loss which corresponds to aversion, and is a greater punishment than that of sense: “And the unprofitable servant, cast out into the exterior darkness” [Mt 25:30]. The wicked in this life have interior darkness, namely sin; but then they shall also have exterior darkness.
We thus see the difference between doing good and doing evil. Good works lead to life, evil drags us to death. For this reason, men ought frequently to recall these things to mind, since they will incite one to do good and withdraw one from evil. Therefore, very significantly, at the end of the Creed is placed “life everlasting,” so that it would be more and more deeply impressed on the memory. To this life everlasting may the Lord Jesus Christ, blessed God for ever, bring us! Amen.

Commentary on the Apostle’s Creed
By St. Thomas Aquinas
Excerpts
ARTICLE 1
“I Believe in One God, the Father the Almighty, Maker of Heaven and Earth.”
Among all the truths which the faithful must believe, this is the first— that there is one God. We must see that God means the ruler and provider of all things. He, therefore, believes in God who believes that everything in this world is governed and provided for by Him. He who would believe that all things come into being by chance does not believe that there is a God.
From a consideration of all this, one is led to a fivefold benefit:
(1) We are led to a knowledge of the divine majesty. Now, if a maker is greater than the things he makes, then God is greater than all things which He has made.
(2) We are led to give thanks to God. Because God is the Creator of all things, it is certain that what we are and what we have is from God: “What do you have that you did not receive?” [1 Cor 4:7].
(3) We are led to bear our troubles in patience.
(4) We are led to a right use of created things.
5) We are led also to acknowledge the great dignity of man. God made all things for man: “You subjected all things under his feet” [Ps 8:8], and man is more like to God than all other creatures save the Angels: “Let us make man to Our image and likeness” [Gen 1:26].
ARTICLE 2
“And in Jesus Christ, His only Son, our Lord.”
It is not only necessary for Christians to believe in one God who is the Creator of heaven and earth and of all things; but also they must believe that God is the Father and that Christ is the true Son of God. This, as St. Peter says, is not mere fable, but is certain and proved by the word of God on the Mount of Transfiguration.
There were, however, certain heretics who erred in this belief. Photinus, for instance, believed that Christ is not the Son of God but a good man who, by a good life and by doing the will of God, merited to be called the son of God by adoption; and so Christ who lived a good life and did the will of God merited to be called the son of God.
Moreover, this error would not have Christ living before the Blessed Virgin, but would have Him begin to exist only at His conception.
Accordingly, there are here two errors: the first, that Christ is not the true Son of God according to His nature; and the second, that Christ in His entire being began to exist in time. Our faith, however, holds that He is the Son of God in His nature, and that he is from all eternity.
ARTICLE 3
“Who was conceived by the Holy Spirit, born of the Virgin Mary.”
The Christian must not only believe in the Son of God, as we have seen, but also in His Incarnation. St. John, after having written of things subtle and difficult to understand, points out the Incarnation to us when he says: “And the Word was made flesh” [Jn 1:14].
Now, in order that we may understand something of this, I give two illustrations at the outset.
It is clear that there is nothing more like the Word of God than the word which is conceived in our mind but not spoken.
Now, no one knows this interior word in our mind except the one who conceives it, and then it is known to others only when it is pronounced. So also as long as the Word of God was in the heart of the Father, it was not known except by the Father Himself; but when the Word assumed flesh—as a word becomes audible—then was It first made manifest and known. “Afterwards He was seen upon earth and conversed with men” [Baruch 3:38].
On this point there arose many errors; and the holy Fathers at the Council of Nicea added in that other Creed a number of things which suppress all these errors.
Origen said that Christ was born and came into the world to save even the devils, and, therefore, at the end of the world all the demons will be saved. But this is contrary to the Holy Scripture: Depart from Me, you cursed, into everlasting fire which was prepared for the devil and his angels” [Mt 25:41]. Consequently, to remove this error they added in the Creed: “Who for us men (not for the devils) and for our salvation, came down from heaven.” In this the love of God for us is made more apparent.
ARTICLE 4
“Suffered under Pontius Pilate, was crucified, died and was buried.”
It is just as necessary for the Christian to believe in the passion and death of the Son of God as it is to believe in His Incarnation. For, as St. Gregory says, “there would have been no advantage in His having been born for us unless we had profited by His Redemption.”
Now, we must believe that, although Christ suffered death, yet His Godhead did not die; it was the human nature in Christ that died. For He did not die as God, but as man.
But what need was there that the Son of God should suffer for us? There was a great need; and indeed it can be assigned to two reasons. The first is that it was a remedy against sin, and the second is for an example of what we ought to do.
It was a remedy to such an extent that in the passion of Christ we find a remedy against all the evils which we incur by our sins.
And by our sins we incur five different evils:
The first evil that man incurs by sin is the defilement of his soul.
Secondly, we commit an offense against God.
Thirdly, we have been weakened by sin.
Fourthly, we incur the punishment due to sin.
Fifthly, we incur banishment from the kingdom of heaven.
Whoever wishes to live perfectly need do nothing other than despise what Christ despised on the cross, and desire what Christ desired. There is no virtue that did not have its example on the Cross.
ARTICLE 5
“He Descended to the Underworld. The third day He arose again from the dead.”
The death of Christ was the separation of His soul from His body as it is with other men. But the Divinity was so indissolubly conjoined to the Man-Christ that although His soul and body were disunited, His Divinity was always most perfectly united to both the soul and body.
There are four reasons why Christ together with His soul descended to the underworld.
First, He wished to take upon Himself the entire punishment for our sin, and thus atone for its entire guilt. The punishment for the sin of man was not alone death of the body, but there was also a punishment of the soul, since the soul had its share in sin; and it was punished by being deprived of the beatific vision; and as yet no atonement had been offered whereby this punishment would be taken away.
The second reason is that He might perfectly deliver all His friends. Christ had His friends both in the world and in the underworld. The former were His friends in that they possessed charity; and the latter were they who departed this life with charity and faith in the future Redeemer, such as Abraham, Isaac, Jacob, Moses, David, and other just and good men.
The third reason is that He would completely triumph over the devil. Now, a person is perfectly vanquished when he is not only overcome in conflict, but also when the assault is carried into his very home, and the seat of his kingdom is taken away from him.
The fourth and final reason is that Christ might free the just who were in the underworld.
Christ truly died, but not because of weakness or of necessity but rather of His own will entirely and by His own power. This is seen in that moment when He yielded up the Spirit; He cried out with a loud voice [Mt 27:50], which could not be true of others at the moment of dying, because they die out of weakness... For this the centurion said: “Indeed, this was the Son of God” [Mt 27:54].
“As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life” [Rom 6:4]. This new life is the life of justice which renews the soul and leads it to the life of glory.
ARTICLE 6
“He ascended into heaven, and sits at the right hand of God, the Father Almighty.”
The Ascension of Christ into heaven is in accord with reason:
(1) because heaven was due to Christ by His very nature. It is natural for one to return to that place from whence he takes his origin. The beginning of Christ is from God, who is above all things: “I came forth from the Father and am come into the world; again I leave the world and I go to the Father” [Jn 16:28].
(2) Heaven is due to Christ because of His victory. For He was sent into the world to combat the devil, and He did overcome him.
(3) The Ascension is reasonable because of the humility of Christ. There never was humility so great as that of Christ, who, although He was God, yet wished to become man; and although He was the Lord, yet wished to take the form of a servant, and, as St. Paul says: “He was made obedient unto death” [Phil 2:8], and descended even into the underworld.
The Ascension of Christ was very beneficial for us…that He might draw our hearts to Himself: “For where your treasure is, there is your heart so” [Mt 6:21].
ARTICLE 7
“From thence He shall come to judge the living and the dead.”
It is of the office of the King and Lord to pronounce judgment: “The king who sits on the throne of judgment scatters away all evil with His look” [Prov 20:8]. Since Christ, therefore, ascended into heaven and sits at the right hand of God as Lord of all, it is clear that His is the office of Judge.
All are to be judged—those who are, who were, and who will be: “We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body, according as he hath done, whether it be good or evil” [2 Cor 5:10]. There are, says St. Gregory, four different classes of people to be judged. The chief difference is between the good and the wicked.
The judgment ought indeed to be feared. (a) Because of the wisdom of the Judge. God knows all things, our thoughts, words and deeds, and “all things are naked and open to his eyes.[Heb 4:13].
“All the ways of men are open to His eyes” [Prov 16:2]. He knows our words: “The ear of jealousy hears all things” [Wis 1:10].
Also our thoughts: “The heart is perverse above all things and unsearchable. Who can know it? I am the Lord, who search the heart and prove the reins; who give to every one according to his way and according to the fruit of his devices” [Jer 17:9-10].
There will be infallible witnesses— men’s own consciences: “Who show the work of the law written in their hearts, their conscience bearing witness to them; and their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men” [Rm 2:15-16].
Our preparation for the judgment:
Now, against this fear of the judgment we ought to have four remedies. The first is good works: “Will you then not be afraid of the power? Do what is good, and you shall have praise from the same” [Rm 13:3]. The second is confession and repentance for sins committed; and this ought to include sorrow in thinking of them, and all severity in making satisfaction for them. And these will take away the eternal punishment. The third is giving of alms, which makes all things clean: “Make friends of the mammon of iniquity; that when you fail, they may receive you into everlasting dwellings” [Lk 16:9]. The fourth is charity, viz., the love of God and our neighbor, for “charity covers a multitude of sins” [1 Pt 4:8].
ARTICLE 8
“I Believe in the Holy Spirit.”
As we have said, the Word of God is the Son of God just as in a way the word of man is the concept of his intellect. But sometimes man has a word which is dead. This is when, for instance, he conceives what he ought to do, but he has not the will to do it; or when one believes but does not practise; then his faith is said to be dead, as St. James points out [2:17]. The word of God, however, is alive: “For the word of God is living” [Hb 4:12].
It is necessary, therefore, that in God there be will and love. Thus, St. Augustine says: “The word of God which we plan to speak is knowledge with love” [De Trinitate IX, 10]. Now, as the Word of God is the Son of God, God’s love is the Holy Spirit. Hence, it is that one possesses the Holy Spirit when he loves God: “The charity of God is poured forth in our hearts, by the Holy Spirit who is given to us” [Rm 5:5].
Many benefits come to us from the Holy Spirit:
(1) He cleanses us from our sins. The reason is that one must repair that which one has made. It is necessary, therefore, that the hearts of men, destroyed by sin, be made anew by the Holy Spirit: “Send forth your Spirit, and they shall be created; and You shall renew the face of the earth” [Ps 103:30]. Nor is it any wonder that the Spirit cleanses, since all sins are taken away by love: “Many sins are forgiven her, because she has loved much” [Lk 7:47]. “Charity covers all sins”
(2) The Holy Spirit enlightens the intellect, since all that we know, we know through the Holy Spirit:
(3) He assists us and, to a certain extent, compels us to keep the commandments. No one can keep the commandments unless he loves God: “If any one love Me, he will keep My word” [Jn 14:23]. Thus, the Holy Spirit makes us love God: “And I give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh and will give you a heart of flesh. And I will put My Spirit in the midst of you; and I will cause you to walk in My commandments and to keep My judgments and do them” [Ez 36:26-27].
(4) He strengthens in us the hope of eternal life, because He is the pledge to us of this our destiny: “You were signed with the Holy Spirit of promise who is the pledge of our inheritance” [Eph 1:13].
5) He counsels us when we are in doubt, and teaches us what is the will of God: “He that has an ear let him hear what the Spirit says to the churches” [Rev 2:7].
ARTICLE 9
“I Believe in the Holy Catholic Church.”
We see that in a man there are one soul and one body; and of his body there are many members. So also the Catholic Church is one body and has different members. The soul which animates this body is the Holy Spirit. Hence, after confessing our faith in the Holy Spirit, we are bid to believe in the Holy Catholic Church. Thus, in the Symbol it is said, “the Holy Catholic Church.”
The Church has four essential conditions, in that she is one, holy, catholic, and strong and firm.
One
Of the first, it must be known that the Church is one. Although various heretics have founded various sects, they do not belong to the Church, since they are but so many divisions. Of her it is said: “One is My dove; My perfect one is but one” [Sg 6:8]. The unity of the Church arises from three sources:
(1) the unity of faith. All Christians who are of the body of the Church believe the same doctrine. : “One Lord, one faith, one baptism”[Eph 4:5];
(2) the unity of hope. All are strengthened in one hope of arriving at eternal life.
(3) the unity of charity. All are joined together in the love of God, and to each other in mutual love: “And the glory which You hast given Me, I have given them; that they may be one, as We also are one” [Jn 17:22]. No one ought to be indifferent to the Church, or allow himself to be cut off and expelled from it; for there is but one Church in which men are saved, just as outside of the ark of Noah no one could be saved.
Holy
The faithful of this Church are made holy because of four things: (1) Just as a church is cleansed materially when it is consecrated, so also the faithful are washed in the blood of Christ: “Jesus Christ... who hath loved us and washed us from our sins in His own blood” [Rev 1:5
(2) Just as there is the anointing of the church, so also the faithful are anointed with a spiritual unction in order to be sanctified. Otherwise they would not be Christians, for Christ is the same as Anointed. This anointing is the grace of the Holy Spirit: “He who confirms us with you in Christ and who has anointed us, is God” [2 Cor 1:21].
(3) The faithful are made holy because of the Trinity who dwells in the Church; for wherever God dwells, that place is holy.
(4) Lastly, the faithful are sanctified because God is invoked in the Church. Let us, therefore, beware, seeing that we are thus sanctified, lest by sin we defile our soul which is the temple of God: “Do you not know that you are the temple of God and that the Spirit of God dwells in you? But if any man violates the temple of God, him shall God destroy” [1 Cor 3:16-17].
Catholic
The Church is Catholic, that is, universal.
Firstly, it is universal in place, because it is worldwide. The Church has three parts: one is on earth, one is in heaven, and one is in purgatory.
Secondly, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: “Neither bond nor free; there is neither male nor female” [Gal 3:28].
Thirdly, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world: “Behold, I am with you all days, even to the consummation of the world” [Mt 28:20]. Moreover, even after the end of the world, it will continue to exist in heaven.
Apostolic
The Church is firm. A house is said to be firm if it has a solid foundation. The principal foundation of the Church is Christ: “For other foundation no men can lay but that which is laid, which is Christ Jesus” [1 Cor 3:11]. The secondary foundation, however, is the Apostles and their teaching. Therefore, the Church is firm. It is said in the Apocalypse that the city has “twelve foundations,” and therein were “written the names of the twelve Apostles” [Rev 21:14]. From this the Church is called Apostolic. Likewise, to indicate this firmness of the Church St. Peter is called the crowning head.
The firmness of a house is evident if, when it is violently struck, it does not fall. The Church similarly can never be destroyed, neither by persecution nor by error.
ARTICLE 10
“The Communion of Saints, the Forgiveness of Sins.”
As in our natural body the operation of one member works for the good of the entire body, so also is it with a spiritual body, such as is the Church. Because all the faithful are one body, the good of one member is communicated to another: “And every one members, one of another” [Rm 12:5].
So, among the points of faith which the Apostles have handed down is that there is a common sharing of good in the Church. This is expressed in the words, “the Communion of Saints”. Among the various members of the Church, the principal member is Christ, because He is the Head: “He made Him head over all the Church, which is His body” [Eph 1:22]. Christ communicates His good, just as the power of the head is communicated to all the members.
This communication takes place through the Sacraments of the Church in which operate the merits of the passion of Christ, which in turn operates for the conferring of grace unto the remission of sins.
These Sacraments of the Church are seven in number.
“Baptism.”—The first is Baptism which is a certain spiritual regeneration. Just as there can be no physical life unless man is first born in the flesh, so spiritual life or grace cannot be had unless man is spiritually reborn.
“Confirmation.”—The second Sacrament is Confirmation. Just as they who are physically born need certain powers to act, so those who are reborn spiritually must have the strength of the Holy Spirit which is imparted to them in this Sacrament.
“Holy Eucharist.”—The Eucharist is the third Sacrament. In the physical life, after man is born and acquires powers, he needs food to sustain and strengthen him. Likewise in the spiritual life, after being fortified, he has need of spiritual food; this is the Body of Christ: “Unless you eat the flesh of the Son of man and drink His blood, you shall not have life in you “[Jn 6:54].
“Extreme Unction.”—Extreme Unction is the fifth Sacrament. In this life there are many things which prevent one from a perfect purification from one’s sins. But since no one can enter into eternal life until he is well cleansed, there is need of another Sacrament which will purify man of his sins, and both free him from sickness and prepare him for entry into the heavenly kingdom. This is the Sacrament of Extreme Unction. That this Sacrament does not always restore health to the body is due to this, that perhaps to live is not to the advantage of the soul’s salvation.
“Holy Orders.”—It is necessary that these Sacraments be administered by chosen ministers. Therefore, the Sacrament of Orders is necessary, by whose powers these Sacraments are dispensed.
“Matrimony.”—The seventh Sacrament is Matrimony, and in it men, if they live uprightly, are saved; and thereby they are enabled to live without mortal sin. Sometimes the partners in marriage fall into venial sin, when their concupiscence does not extend beyond the rights of matrimony; but if they do go beyond such rights, they sin mortally.
By these seven Sacraments we receive the remission of sins, and so in the Creed there follows immediately: “the forgiveness of sins.” The power was given to the Apostles to forgive sins. We must believe that the ministers of the Church receive this power from the Apostles; and the Apostles received it from Christ; and thus the priests have the power of binding and loosing. Moreover, we believe that there is the full power of forgiving sins in the Church, although it operates from the highest to the lowest, i.e., from the Pope down through the prelates.
We must also know that not only the efficacy of the Passion of Christ is communicated to us, but also the merits of His life; and, moreover, all the good that all the Saints have done is communicated to all who are in the state of grace, because all are one: “I am a partaker of all those who fear You” [Ps 118:63]. Therefore, he who lives in charity participates in all the good that is done in the entire world…
ARTICLE 11
“The Resurrection of the Body”
There are four benefits that faith and hope in the resurrection bring:
Firstly, it takes away the sorrow which we feel for the departed. It is impossible for one not to grieve over the death of a relative or friend; but the hope that such a one will rise again greatly tempers the pain of parting: “And we will not have you ignorant, brethren, concerning those who are asleep, that you be not sorrowful, as others who have no hope” [1 Thes 4:12].
Secondly, it takes away the fear of death. If one does not hope in another and better life after death, then without doubt one is greatly in fear of death and would willingly commit any crime rather than suffer death. But because we believe in another life which will be ours after death, we do not fear death, nor would we do anything wrong through fear of it.
Thirdly, it makes us watchful and careful to live uprightly. If, however, this life in which we live were all, we would not have this great incentive to live well, for whatever we do would be of little importance, since it would be regulated not by eternity, but by brief, determined time. But we believe that we shall receive eternal rewards in the resurrection for whatsoever we do here.
Finally, it withdraws us from evil. Just as the hope of reward urges us to do good, so also the fear of punishment, which we believe is reserved for wicked deeds, keeps us from evil: “But they who have done good things shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment” [Jn 5:29].
ARTICLE 12
“Life everlasting. Amen.”
The end of all our desires, eternal life, is fittingly placed last among those things to be believed; and the Creed says: “life everlasting. Amen.” They wrote this to stand against those who believe that the soul perishes with the body. If this were indeed true, then the condition of man would be just the same as that of the beasts. This agrees with what the Psalmist says: “Man when he was in honor did not understand; he has been compared to senseless beasts, and made like to them” [Ps 48:21]. The human soul, however, is in its immortality made like unto God, and in its sensuality alone is it like the brutes. He, then, who believes that the soul dies with the body withdraws it from this similarity to God and likens it to the brutes. Against such it is said: “They knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls. For God created man incorruptible, and to the image of His own likeness He made him” [Wis 2:22-23].
Life everlasting
We must first consider in this Article what is everlasting life. And in this we must know that in everlasting life man is united to God. God Himself is the reward and the end of all our labors: “I am your protector, and your reward exceeding great” [Gen 15:1]. This union with God consists, firstly, in a perfect vision: “We see now through a glass in a dark manner; but then face to face” [1 Cor 13:12]. Secondly, in a most fervent love; for the better one is known, the more perfectly is one loved: “The Lord said it, whose fire is in Sion, and His furnace in Jerusalem” [Is 31:9]. Thirdly, in the highest praise. “We shall see, we shall love, and we shall praise,” as says St. Augustine [City of God XX, 30].
Then, too, in everlasting life is the full and perfect satisfying of every desire; for there every blessed soul will have to overflowing what he hoped for and desired. The reason is that in this life no one can fulfill all his desires, nor can any created thing fully satisfy the craving of man. God only satisfies and infinitely exceeds man’s desires; and, therefore, perfect satiety is found in God alone. As St. Augustine says: “You have made us for You, O Lord, and our heart is restless until it rests in You” [Confessions I, 1].
Finally, in heaven there will be the happy society of all the blessed, and this society will be especially delightful.
Lot of the wicked
The perfect will enjoy all this in the life everlasting, and much more that surpasses description. But the wicked, on the other hand, will be in eternal death suffering pain and punishment as great as will be the happiness and glory of the good. The punishment of the damned will be increased, firstly, by their separation from God and from all good. This is the pain of loss which corresponds to aversion, and is a greater punishment than that of sense: “And the unprofitable servant, cast out into the exterior darkness” [Mt 25:30]. The wicked in this life have interior darkness, namely sin; but then they shall also have exterior darkness.
We thus see the difference between doing good and doing evil. Good works lead to life, evil drags us to death. For this reason, men ought frequently to recall these things to mind, since they will incite one to do good and withdraw one from evil. Therefore, very significantly, at the end of the Creed is placed “life everlasting,” so that it would be more and more deeply impressed on the memory. To this life everlasting may the Lord Jesus Christ, blessed God for ever, bring us! Amen.
Thursday, May 6, 2010
Sunday, April 25, 2010
Pope's Remarks on Eucharist from December 2009
Dear brothers and sisters, it seems to me that at this point we should also think of our own time; even today there is the danger of reducing Eucharistic realism, that is, of understanding the Eucharist only as a rite of communion, of socialisation, forgetting too easily that in the Eucharist the risen Christ is really present – with his risen body – which he puts into our hands to draw us out of ourselves, to incorporate us in his immortal body, and thus to guide us to the new life. This great mystery that the Lord is present in all his reality in the Eucharistic species is a mystery to adore and always to love anew.
--Benedict XVI
--Benedict XVI
Wednesday, April 21, 2010
What Love IS, by Prof. Peter Kreeft
Love
Without qualification, without ifs, ands, or buts, God's word tells us, straight as a left jab, that love is the greatest thing there is (1 Cor 13: 13). Scripture never says God is justice or beauty or righteousness, though he is just and beautiful and righteous. But "God is love" (1 Jn 4:8). Love is God's essence, his whole being. Everything in him is love. Even his justice is love. Paul identifies "the justice of God" in Romans 1:17 with the most unjust event in all history, deicide, the crucifixion, for that was God's great act of love.
But no word is more misunderstood in our society than the word love. One of the most useful books we can read is C. S. Lewis' unpretentious little masterpiece The Four Loves. There, he clearly distinguishes agape, the kind of love Christ taught and showed, from storge (natural affection or liking), eros (sexual desire), and philia (friendship). It is agape that is the greatest thing in the world.
The old word for agape in English was charity. Unfortunately, that word now means to most people simply handouts to beggars or to the United Fund. But the word love won't do either. It means to most people either sexual love (eros) or a feeling of affection (storge), or a vague love-in-general. Perhaps it is necessary to insist on the Greek word agape (pronounced ah-gah-pay) even at the risk of sounding snobbish or scholarly, so that we do not confuse this most important thing in the world with something else and miss it, for there is enormous misunderstanding about it in our society.
Feelings come to us, passively; love comes from us, actively, by our free choice.
The first and most usual misunderstanding of agape is to confuse it with a feeling. Our feelings are precious, but agape is more precious. Feelings come to us, passively; agape comes from us, actively, by our free choice. We are not responsible for our feelings-we can't help how we feel-but we are responsible for our agape or lack of it, eternally responsible, for agape comes from us; feelings come from wind, weather, and digestion. "Luv" comes from spring breezes; real love comes from the center of the soul, which Scripture calls the heart (another word we have sentimentalized and reduced to feeling). Liking is a feeling. But love (agape) is more than strong liking. Only a fool would command someone to feel a certain way. God commands us to love, and God is no fool.
Jesus had different feelings toward different people. But he loved them all equally and absolutely. But how can we love someone if we don't like him? Easy-we do it to ourselves all the time. We don't always have tender, comfortable feelings about ourselves; sometimes we feel foolish, stupid, asinine, or wicked. But we always love ourselves: we always seek our own good. Indeed, we feel dislike toward ourselves, we berate ourselves, precisely because we love ourselves; because we care about our good, we are impatient with our bad.
We fall in love but we do not fall in agape. We rise in agape.
God is agape, and agape is not feeling. So God is not feeling. That does not make him or agape cold and abstract. Just the opposite: God is love itself, feeling is the dribs and drabs of love received into the medium of passivity. God cannot fall in love for the same reason water cannot get wet: it is wet. Love itself cannot receive love as a passivity, only spread it as an activity. God is love in action, not love in dreams. Feelings are like dreams: easy, passive, spontaneous. Agape is hard and precious like a diamond.
Love's object is always the concrete individual, not some abstraction called humanity.
This brings us to a second and related misunderstanding. Agape's object is always the concrete individual, not some abstraction called humanity. Love of humanity is easy because humanity does not surprise you with inconvenient demands. You never find humanity on your doorstep, stinking and begging.
Jesus commands us to love not humanity but our neighbor, all our neighbors, the real individuals we meet, just as he did. He died for me and for you, not for humanity. The Cross has our names on it, not the name "humanity". When Jesus called himself the Good Shepherd, he said he "calls his own sheep by name" (Jn 10:3). The gospel comes to you not in a newspaper with a Xeroxed label, "Dear Occupant", but in a handwritten envelope personally addressed to you, as a love letter from God to you alone. One of the saints says that Jesus would have done everything he did and suffered everything he suffered even if you were the only person who had sinned, just for you. More than that, he did! This is no " if" ; this is fact. His loving eyes saw you from the Cross. Each of his five wounds were lips speaking your name.
Grandfathers are kind;
fathers are loving.
A third, related, misunderstanding about love is to confuse it with kindness, which is only one of its usual attributes. Kindness is the desire to relieve another's suffering. Love is the willing of another's good.
It is painfully obvious that God is not mere kindness, for he does not remove all suffering, though he has the power to do so. Indeed, this very fact-that the God who is omnipotent and can at any instant miraculously erase all suffering from this world deliberately chooses not to do so-is the commonest argument unbelievers use against him. The number one argument for atheism stems from the confusion between love and kindness.
The more we love someone, the more our love goes beyond kindness. We are merely kind to pets, and therefore we consent that our pets be put to death "to put them out of their misery" when they are suffering. There is increasing pressure in America to legalize euthenasia (so far only Nazi Germany and now Holland have ever legalized euthenasia), and this evil too stems from the confusion between love and kindness. We are kind to strangers but demanding of those we love. If a stranger informed you that he was a drug addict, you would probably try to reason with him in a kind and gentle way; but if your son or daughter said that to you, you would probably do a lot of shouting and screaming.
Grandfathers are kind; fathers are loving. Grandfathers say, "Run along and have a good time"; fathers say , "But don't do this or that." Grandfathers are compassionate, fathers are passionate. God is never once called our grandfather, much as we would prefer that to the inconveniently close, demanding, intimate father who loves us. The most frequently heard saying in our lives is precisely the philosophy of a grandfather: "Have a nice day." Many priests even sanctify this philosophy by ending the Mass with it, though the Mass is supposed to be the worship of the Father, not the Grandfather.
"God is love" is the profoundest thing we have ever heard. But "love is God" is deadly nonsense.
A fourth misunderstanding about love is the confusion between "God is love" and "love is God." The worship of love instead of the worship of God involves two deadly mistakes. First it uses the word God only as another word for love. God is thought of as a force or energy rather than as a person. Second, it divinizes the love we already know instead of showing us a love we don't know. To understand this point, consider that "A is B" does not mean the same as "A equals B." If A = B, then B = A, but if A is B, that does not mean that B is A. "That house is wood" does not mean "wood is that house." "An angel is spirit" does not mean the same as "spirit is an angel." When we say "A is B", we begin with a subject, A, that we assume our hearer already knows, and then we add a new predicate to it. "Mother is sick" means "You know mother well, let me tell you something you don't know about her: she's sick." So "God is love" means "Let me tell you something new about the God you know: he is essential love, made of love, through and through." But "Love is God" means "Let me tell you something about the love you already know, your own human love: that is God. That is the ultimate reality. That is as far as anything can ever go. Seek no further for God." In other words, "God is love" is the profoundest thing we have ever heard. But "love is God" is deadly nonsense.
You cannot be in love with love.
A fifth misunderstanding about love is the idea that you can be in love with love. No, you cannot, any more than you can have faith in faith, or hope in hope, or see sight. Love is an act, a force, or an energy, but persons are more than that. What we love with agape can only be a person, the realest thing there is, because a person is the image of God, who is ultimate reality, and God's name is I Am, the name for a person. If anyone says they are in love with love, that love is not agape but a feeling.
If God is not a Trinity, God is not love. For love requires three things: a lover, a beloved, and a relationship
between them.
A sixth misunderstanding about love is the idea that "God is love" is unrelated to dogmatic theology, especially to the doctrine of the Trinity. Everyone can agree that "God is love", it seems, but the Trinity is a tangled dogma for an esoteric elite, isn't it? No. If God is not a Trinity, God is not love. For love requires three things: a lover, a beloved, and a relationship between them. If God were only one person, he could be a lover, but not love itself. The Father loves the Son and the Son loves the Father, and the Spirit is the love proceeding from both, from all eternity. If that were not so, then God would need us, would be incomplete without us, without someone to love. Then his creating us would not be wholly unselfish, but selfish, from his own need.
Love is a flower, and hope is its stem. Salvation is the whole plant. God's grace, God's own life, comes into us by faith, like water through a tree's roots. It rises in us by hope, like sap through the trunk. And it flowers from our branches, fruit for our neighbor's use.
Faith is like an anchor. That's why it must be conservative, even a stick-in-the-mud, like an anchor. Faith must be faithful. Hope is like a compass or a navigator. It gives us direction, and it takes its bearings from the stars. That's why it must be progressive and forward-looking. Love is like the sail, spread to the wind. It is the actual energy of our journey. That's why it must be liberal, open to the Spirit's wind, generous.
Agape is totally defenseless against an objection like Freud's: "But not all men are worthy of love." No, they are not. Love goes beyond worth, beyond justice, beyond reason. Reasons are always given from above downward, and there is nothing above love, for God is love. When he was about six, my son asked me, "Daddy, why do you love me?" I began to give the wrong answers, the answers I thought he was looking for: "You're a great kid. You're good and smart and strong." Then, seeing his disappointment, I decided to be honest: "Aw, I just love you because you're mine." I got a smile of relief and a hug: "Thanks, Daddy." A student once asked me in class, "Why does God love us so much?" I replied that that was the greatest of all mysteries, and she should come back to me in a year to see whether I had solved it. One year later to the day, there she was. She was serious. She really wanted an answer. I had to explain that this one thing, at least, just could not be explained.
When you give yourself away you find that a new and more real self has somehow been given to you.
Finally, there is the equally mind-boggling mystery of the intrinsic paradox of agape: somehow in agape you give yourself away, not just your time or work or possessions or even your body. You put yourself in your own hands and hand it over to another. And when you do this unthinkable thing, another unthinkable thing happens: you find yourself in losing yourself. You begin to be when you give yourself away. You find that a new and more real self has somehow been given to you. When you are a donor you mysteriously find yourself a recipient-of the very gift you gave away.
There is more: nothing else is really yours. Your health, your works, your intelligence, your possessions-these are not what they seem. They are all hostage to fortune, on loan, insubstantial. You discover that when you learn who God is. Face to face with God in prayer, not just a proper concept of God, you find that you are nothing. All the saints say this: you are nothing. The closer you get to God the more you see this, the more you shrink in size. If you scorn God, you think you're a big shot, a cannonball; if you know God, you know you're not even buckshot. Those who scorn God think they're number one. Those who have the popular idea of God think they're "good people". Those who have a merely mental orthodoxy know they're real but finite creatures, made in God's image but flawed by sin. Those who really begin to pray find that compared with God they are motes of dust in the sun. Finally, the saints say they are nothing. Or else (Saint Paul's words) "the chief of sinners". Sinners think they're saints and saints think they're sinners.
Who's right? How shall we evaluate this insight? Unless God is the Father of lies (the ultimate blasphemy), the saints are right. Unless the closer you get to God the wronger you are about yourself, the five groups in the preceding paragraph (from scorners to saints) form a hierarchy of insight. Nothing is ours by nature. Our very existence is sheer gift. Think for a moment about the fact that you were created, made out of nothing. If a sculptor gives a block of marble the gift of a fine shape, the shape is a gift, but the marble's existence is not. That is the marble's own. But nothing is our own because we were made out of nothing. Our very existence is a gift from God to no one, for we were not there before he created us. There is no receiver of the gift distinct from the gift itself. We are God's gifts.
So the saints are right. If I am nothing, nothing that is mine is anything. Nothing is mine by nature. But one thing is mine by my free choice: the self I give away in love. That is the thing even God cannot do for me. It is my choice. Everything I say is mine is not. But everything I say is yours is mine. C. S. Lewis, asked which of his many library books he thought he would have in heaven, replied, "Only the ones I gave away on earth and never got back". The same is true of our very self. It is like a ball in a game of catch: throw it and it will come back to you; hold onto it and that ends the game.
--------------------------------------------------------------------------------
From Fundamentals of the Faith by Ignatius Press.
Without qualification, without ifs, ands, or buts, God's word tells us, straight as a left jab, that love is the greatest thing there is (1 Cor 13: 13). Scripture never says God is justice or beauty or righteousness, though he is just and beautiful and righteous. But "God is love" (1 Jn 4:8). Love is God's essence, his whole being. Everything in him is love. Even his justice is love. Paul identifies "the justice of God" in Romans 1:17 with the most unjust event in all history, deicide, the crucifixion, for that was God's great act of love.
But no word is more misunderstood in our society than the word love. One of the most useful books we can read is C. S. Lewis' unpretentious little masterpiece The Four Loves. There, he clearly distinguishes agape, the kind of love Christ taught and showed, from storge (natural affection or liking), eros (sexual desire), and philia (friendship). It is agape that is the greatest thing in the world.
The old word for agape in English was charity. Unfortunately, that word now means to most people simply handouts to beggars or to the United Fund. But the word love won't do either. It means to most people either sexual love (eros) or a feeling of affection (storge), or a vague love-in-general. Perhaps it is necessary to insist on the Greek word agape (pronounced ah-gah-pay) even at the risk of sounding snobbish or scholarly, so that we do not confuse this most important thing in the world with something else and miss it, for there is enormous misunderstanding about it in our society.
Feelings come to us, passively; love comes from us, actively, by our free choice.
The first and most usual misunderstanding of agape is to confuse it with a feeling. Our feelings are precious, but agape is more precious. Feelings come to us, passively; agape comes from us, actively, by our free choice. We are not responsible for our feelings-we can't help how we feel-but we are responsible for our agape or lack of it, eternally responsible, for agape comes from us; feelings come from wind, weather, and digestion. "Luv" comes from spring breezes; real love comes from the center of the soul, which Scripture calls the heart (another word we have sentimentalized and reduced to feeling). Liking is a feeling. But love (agape) is more than strong liking. Only a fool would command someone to feel a certain way. God commands us to love, and God is no fool.
Jesus had different feelings toward different people. But he loved them all equally and absolutely. But how can we love someone if we don't like him? Easy-we do it to ourselves all the time. We don't always have tender, comfortable feelings about ourselves; sometimes we feel foolish, stupid, asinine, or wicked. But we always love ourselves: we always seek our own good. Indeed, we feel dislike toward ourselves, we berate ourselves, precisely because we love ourselves; because we care about our good, we are impatient with our bad.
We fall in love but we do not fall in agape. We rise in agape.
God is agape, and agape is not feeling. So God is not feeling. That does not make him or agape cold and abstract. Just the opposite: God is love itself, feeling is the dribs and drabs of love received into the medium of passivity. God cannot fall in love for the same reason water cannot get wet: it is wet. Love itself cannot receive love as a passivity, only spread it as an activity. God is love in action, not love in dreams. Feelings are like dreams: easy, passive, spontaneous. Agape is hard and precious like a diamond.
Love's object is always the concrete individual, not some abstraction called humanity.
This brings us to a second and related misunderstanding. Agape's object is always the concrete individual, not some abstraction called humanity. Love of humanity is easy because humanity does not surprise you with inconvenient demands. You never find humanity on your doorstep, stinking and begging.
Jesus commands us to love not humanity but our neighbor, all our neighbors, the real individuals we meet, just as he did. He died for me and for you, not for humanity. The Cross has our names on it, not the name "humanity". When Jesus called himself the Good Shepherd, he said he "calls his own sheep by name" (Jn 10:3). The gospel comes to you not in a newspaper with a Xeroxed label, "Dear Occupant", but in a handwritten envelope personally addressed to you, as a love letter from God to you alone. One of the saints says that Jesus would have done everything he did and suffered everything he suffered even if you were the only person who had sinned, just for you. More than that, he did! This is no " if" ; this is fact. His loving eyes saw you from the Cross. Each of his five wounds were lips speaking your name.
Grandfathers are kind;
fathers are loving.
A third, related, misunderstanding about love is to confuse it with kindness, which is only one of its usual attributes. Kindness is the desire to relieve another's suffering. Love is the willing of another's good.
It is painfully obvious that God is not mere kindness, for he does not remove all suffering, though he has the power to do so. Indeed, this very fact-that the God who is omnipotent and can at any instant miraculously erase all suffering from this world deliberately chooses not to do so-is the commonest argument unbelievers use against him. The number one argument for atheism stems from the confusion between love and kindness.
The more we love someone, the more our love goes beyond kindness. We are merely kind to pets, and therefore we consent that our pets be put to death "to put them out of their misery" when they are suffering. There is increasing pressure in America to legalize euthenasia (so far only Nazi Germany and now Holland have ever legalized euthenasia), and this evil too stems from the confusion between love and kindness. We are kind to strangers but demanding of those we love. If a stranger informed you that he was a drug addict, you would probably try to reason with him in a kind and gentle way; but if your son or daughter said that to you, you would probably do a lot of shouting and screaming.
Grandfathers are kind; fathers are loving. Grandfathers say, "Run along and have a good time"; fathers say , "But don't do this or that." Grandfathers are compassionate, fathers are passionate. God is never once called our grandfather, much as we would prefer that to the inconveniently close, demanding, intimate father who loves us. The most frequently heard saying in our lives is precisely the philosophy of a grandfather: "Have a nice day." Many priests even sanctify this philosophy by ending the Mass with it, though the Mass is supposed to be the worship of the Father, not the Grandfather.
"God is love" is the profoundest thing we have ever heard. But "love is God" is deadly nonsense.
A fourth misunderstanding about love is the confusion between "God is love" and "love is God." The worship of love instead of the worship of God involves two deadly mistakes. First it uses the word God only as another word for love. God is thought of as a force or energy rather than as a person. Second, it divinizes the love we already know instead of showing us a love we don't know. To understand this point, consider that "A is B" does not mean the same as "A equals B." If A = B, then B = A, but if A is B, that does not mean that B is A. "That house is wood" does not mean "wood is that house." "An angel is spirit" does not mean the same as "spirit is an angel." When we say "A is B", we begin with a subject, A, that we assume our hearer already knows, and then we add a new predicate to it. "Mother is sick" means "You know mother well, let me tell you something you don't know about her: she's sick." So "God is love" means "Let me tell you something new about the God you know: he is essential love, made of love, through and through." But "Love is God" means "Let me tell you something about the love you already know, your own human love: that is God. That is the ultimate reality. That is as far as anything can ever go. Seek no further for God." In other words, "God is love" is the profoundest thing we have ever heard. But "love is God" is deadly nonsense.
You cannot be in love with love.
A fifth misunderstanding about love is the idea that you can be in love with love. No, you cannot, any more than you can have faith in faith, or hope in hope, or see sight. Love is an act, a force, or an energy, but persons are more than that. What we love with agape can only be a person, the realest thing there is, because a person is the image of God, who is ultimate reality, and God's name is I Am, the name for a person. If anyone says they are in love with love, that love is not agape but a feeling.
If God is not a Trinity, God is not love. For love requires three things: a lover, a beloved, and a relationship
between them.
A sixth misunderstanding about love is the idea that "God is love" is unrelated to dogmatic theology, especially to the doctrine of the Trinity. Everyone can agree that "God is love", it seems, but the Trinity is a tangled dogma for an esoteric elite, isn't it? No. If God is not a Trinity, God is not love. For love requires three things: a lover, a beloved, and a relationship between them. If God were only one person, he could be a lover, but not love itself. The Father loves the Son and the Son loves the Father, and the Spirit is the love proceeding from both, from all eternity. If that were not so, then God would need us, would be incomplete without us, without someone to love. Then his creating us would not be wholly unselfish, but selfish, from his own need.
Love is a flower, and hope is its stem. Salvation is the whole plant. God's grace, God's own life, comes into us by faith, like water through a tree's roots. It rises in us by hope, like sap through the trunk. And it flowers from our branches, fruit for our neighbor's use.
Faith is like an anchor. That's why it must be conservative, even a stick-in-the-mud, like an anchor. Faith must be faithful. Hope is like a compass or a navigator. It gives us direction, and it takes its bearings from the stars. That's why it must be progressive and forward-looking. Love is like the sail, spread to the wind. It is the actual energy of our journey. That's why it must be liberal, open to the Spirit's wind, generous.
Agape is totally defenseless against an objection like Freud's: "But not all men are worthy of love." No, they are not. Love goes beyond worth, beyond justice, beyond reason. Reasons are always given from above downward, and there is nothing above love, for God is love. When he was about six, my son asked me, "Daddy, why do you love me?" I began to give the wrong answers, the answers I thought he was looking for: "You're a great kid. You're good and smart and strong." Then, seeing his disappointment, I decided to be honest: "Aw, I just love you because you're mine." I got a smile of relief and a hug: "Thanks, Daddy." A student once asked me in class, "Why does God love us so much?" I replied that that was the greatest of all mysteries, and she should come back to me in a year to see whether I had solved it. One year later to the day, there she was. She was serious. She really wanted an answer. I had to explain that this one thing, at least, just could not be explained.
When you give yourself away you find that a new and more real self has somehow been given to you.
Finally, there is the equally mind-boggling mystery of the intrinsic paradox of agape: somehow in agape you give yourself away, not just your time or work or possessions or even your body. You put yourself in your own hands and hand it over to another. And when you do this unthinkable thing, another unthinkable thing happens: you find yourself in losing yourself. You begin to be when you give yourself away. You find that a new and more real self has somehow been given to you. When you are a donor you mysteriously find yourself a recipient-of the very gift you gave away.
There is more: nothing else is really yours. Your health, your works, your intelligence, your possessions-these are not what they seem. They are all hostage to fortune, on loan, insubstantial. You discover that when you learn who God is. Face to face with God in prayer, not just a proper concept of God, you find that you are nothing. All the saints say this: you are nothing. The closer you get to God the more you see this, the more you shrink in size. If you scorn God, you think you're a big shot, a cannonball; if you know God, you know you're not even buckshot. Those who scorn God think they're number one. Those who have the popular idea of God think they're "good people". Those who have a merely mental orthodoxy know they're real but finite creatures, made in God's image but flawed by sin. Those who really begin to pray find that compared with God they are motes of dust in the sun. Finally, the saints say they are nothing. Or else (Saint Paul's words) "the chief of sinners". Sinners think they're saints and saints think they're sinners.
Who's right? How shall we evaluate this insight? Unless God is the Father of lies (the ultimate blasphemy), the saints are right. Unless the closer you get to God the wronger you are about yourself, the five groups in the preceding paragraph (from scorners to saints) form a hierarchy of insight. Nothing is ours by nature. Our very existence is sheer gift. Think for a moment about the fact that you were created, made out of nothing. If a sculptor gives a block of marble the gift of a fine shape, the shape is a gift, but the marble's existence is not. That is the marble's own. But nothing is our own because we were made out of nothing. Our very existence is a gift from God to no one, for we were not there before he created us. There is no receiver of the gift distinct from the gift itself. We are God's gifts.
So the saints are right. If I am nothing, nothing that is mine is anything. Nothing is mine by nature. But one thing is mine by my free choice: the self I give away in love. That is the thing even God cannot do for me. It is my choice. Everything I say is mine is not. But everything I say is yours is mine. C. S. Lewis, asked which of his many library books he thought he would have in heaven, replied, "Only the ones I gave away on earth and never got back". The same is true of our very self. It is like a ball in a game of catch: throw it and it will come back to you; hold onto it and that ends the game.
--------------------------------------------------------------------------------
From Fundamentals of the Faith by Ignatius Press.
Tuesday, April 20, 2010
Twelve Ways to Know God Writing Assignment
Twelve Ways to Know God
By Peter Kreeft
Assignment: Write a two page, typed paper on one of these ways to know God. You must have an opening paragraph with your central point--the thesis--as well as a developed argument supporting your thesis. The title of your paper should be focused, not simply “Church”, but something that expresses your main point. This is a paper you must really think about. Finally, after you pick a way that has helped you to know God, connect it explicitly to a quotation from Sacred Scripture. I would like you to put this quotation in the conclusion of your paper, thereby showing the harmony of Faith and Reason as they reveal our Creator to us.
1. Christ
2. Church
3. Scripture
4. nature
5. art
6. conscience
7. reason-philosophy
8. experience
9. Saints
10. Doing God’s will
11. literature
12. prayer
By Peter Kreeft
Assignment: Write a two page, typed paper on one of these ways to know God. You must have an opening paragraph with your central point--the thesis--as well as a developed argument supporting your thesis. The title of your paper should be focused, not simply “Church”, but something that expresses your main point. This is a paper you must really think about. Finally, after you pick a way that has helped you to know God, connect it explicitly to a quotation from Sacred Scripture. I would like you to put this quotation in the conclusion of your paper, thereby showing the harmony of Faith and Reason as they reveal our Creator to us.
1. Christ
2. Church
3. Scripture
4. nature
5. art
6. conscience
7. reason-philosophy
8. experience
9. Saints
10. Doing God’s will
11. literature
12. prayer
Sunday, April 18, 2010
"from the things that are made..."
He dug the hole, in a spot where there were no strawberry plants, before he studied the pigeons. He had never seen a bird this close before. The feathers were more wonderful than dog's hair, for each filament was shaped within the shape of the feather, and the feathers in turn were trimmed to fit a pattern that flowed without error across the bird's body. He lost himself in the geometrical tides as the feathers now broadened and stiffened to make an edge for flight, now softened and constricted to cup warmth around the mute flesh. And across the surface of the infinitely adjusted yet somehow effortless mechanics of the feathers played idle designs of color, no two alike, designs executed, it seemed, in a controlled rapture, with a joy that hung level in the air above and behind him. Yet these birds bred in the millions and were exterminated as pests. Into the fragrant open earth he dropped one broadly banded in slate shades of blue, and on top of it another, mottled all over in rhythms of lilac and gray. The next was almost wholly white, but for a salmon glaze at its throat. As he fitted the last two, still pliant, on the top and stood up...he was robed in this certainty: that the God who has lavished such craft upon these worthless birds would not destroy His whole creation by refusing to let David live forever.
from John Updike's "Pigeon Feathers" (1960)
"For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable." Romans 1:20
from John Updike's "Pigeon Feathers" (1960)
"For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable." Romans 1:20
Thursday, April 15, 2010
How is God Close to us?
For God is in all things by His essence, power, and presence, according to his one common mode, as the cause existing in the effects which participate in his goodness. Above and beyond this common mode, however, there is one special mode belonging to the rational nature wherein God is said is to be present as the object known is in the knower, and the beloved in the lover. And since the rational creature by its operation of knowledge and love attains to God Himself, according to this special mode God is said not only to exist in the rational creature, but also to dwell therein as in His own temple.
1.a.Q.43.art.3.Pt. 1, Summa Theologiae
"And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. John 17:22-23
1.a.Q.43.art.3.Pt. 1, Summa Theologiae
"And the glory which thou hast given me, I have given to them; that they may be one, as we also are one: I in them, and thou in me; that they may be made perfect in one: and the world may know that thou hast sent me, and hast loved them, as thou hast also loved me. John 17:22-23
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