Peter Kreeft Lecture Part 1

The First Three Commandments

LESSON 30 - ON THE FIRST COMMANDMENT

Q. 1140. What is the first Commandment?
A. The first Commandment is: I am the Lord thy God: thou shalt not have strange gods before me.
Q. 1141. What does the commandment mean by "strange gods"?
A. By strange gods the commandment means idols or false gods, which the Israelites frequently worshipped when, through their sins, they had abandoned the true God.
Q. 1142. How may we, in a sense, worship strange gods?
A. We, in a sense, may worship strange gods by giving up the salvation of our souls for wealth, honors, society, worldly pleasures, etc., so that we would offend God, renounce our faith or give up the practice of our religion for their sake.
Q. 1143. How does the first Commandment help us to keep the great Commandment of the love of God?
A. The first Commandment helps us to keep the great Commandment of the love of God because it commands us to adore God alone.
Q. 1144. How do we adore God?
A. We adore God by faith, hope, and charity, by prayer and sacrifice.
Q. 1145. By what prayers do we adore God?
A. We adore God by all our prayers, but in particular by the public prayers of the Church, and, above all, by the Holy Sacrifice of the Mass.
Q. 1146. How may the first Commandment be broken?
A. The first Commandment make be broken by giving to a creature the honor which belongs to God alone; by false worship; and by attributing to a creature a perfection which belongs to God alone.
Q. 1147. What is the honor which belongs to God alone?
A. The honor which belongs to God alone is a divine honor, in which we offer Him sacrifice, incense or prayer, solely for His own sake and for His own glory. To give such honor to any creature, however holy, would be idolatry.
Q. 1148. How do we offer God false worship?
A. We offer God false worship by rejecting the religion He has instituted and following one pleasing to ourselves, with a form of worship He has never authorized, approved or sanctioned.
Q. 1149. Why must we serve God in the form of religion He has instituted and in no other?
A. We must serve God in the form of religion He has instituted and in no other, because heaven is not a right, but a promised reward, a free gift of God, which we must merit in the manner He directs and pleases.
Q. 1150. When do we attribute to a creature a perfection which belongs to God alone?
A. We attribute to a creature a perfection which belongs to God alone when we believe it possesses knowledge or power independently of God, so that it may, without His aid, make known the future or perform miracles.
Q. 1151. Do those who make use of spells and charms, or who believe in dreams, in mediums, spiritists, fortune-tellers, and the like, sin against the first Commandment?
A. Those who make use of spells and charms, or who believe in dreams, in mediums, spiritists, fortune-tellers, and the like, sin against the first Commandment, because they attribute to creatures perfections which belong to God alone.
Q. 1152. What are spells and charms?
A. Spells and charms are certain words, by the saying of which superstitious persons believe they can avert evil, bring good fortune or produce some supernatural or wonderful effect. They may be also objects or articles worn about the body for the same purpose.


Q. 1155. What are dreams and why is it forbidden to believe in them?
A. Dreams are the thoughts we have in sleep, when our will is unable to guide them. It is forbidden to believe in them, because they are often ridiculous, unreasonable, or wicked, and are not governed by either reason or faith.
Q. 1156. Are bad dreams sinful in themselves?
A. Bad dreams are not sinful in themselves, because we cannot prevent them, but we may make them sinful: 1.(1) By taking pleasure in them when we awake, and 2.(2) By bad reading or immodest looks, thoughts, word or actions before going to sleep; for by any of these things we may make ourselves responsible for the bad dreams.
Q. 1157. Did not God frequently in the Old Law make use of dreams as a means of making known His will?
A. God did frequently in the Old Law make use of dreams as a means of making known His Will; but on such occasions He always gave proof that what He made known was not a mere dream, but rather a revelation or inspiration. He no longer makes use of such means, for He now makes known His will through the inspiration of His Church.
Q. 1158. What are mediums and spiritists?
A. Mediums and spiritists are persons who pretend to converse with the dead or with spirits of the other world. They pretend also to give this power to others, that they may know what is going on in heaven, purgatory or hell.
Q. 1159. What other practice is very dangerous to faith and morals?
A. Another practice very dangerous to faith and morals is the use of mesmerism or hypnotism, because it is liable to sinful abuses, for it deprives a person for a time of the control of his reason and will and places his body and mind entirely in the power of another.
Q. 1160. What are fortune tellers?
A. Fortune tellers are imposters who, learning the past, or guessing at it, pretend to know also the future and to be able to reveal it to anyone who pays for the knowledge. They pretend also to know whatever concerns things lost or stolen, and the secret thoughts, actions or intentions of others.
Q. 1161. How do we, by believing in spells, charms, mediums, spiritists and fortune tellers, attribute to creatures the perfections of God?
A. By believing in spells, charms, mediums, spiritists and fortune tellers we attribute to creatures the perfections of God because we expect these creatures to perform miracles, reveal the hidden judgments of God, and make known His designs for the future with regard to His creatures, things that only God Himself may do.
Q. 1162. Is it sinful to consult mediums, spiritists, fortune tellers and the like when we do not believe in them, but through mere curiosity to hear what they may say?
A. It is sinful to consult mediums, spiritists, fortune tellers and the like even when we do not believe in them, but through mere curiosity, to hear what they may say:
1. Because it is wrong to expose ourselves to the danger of sinning even though we do not sin;
2. Because we may give scandal to others who are not certain that we go through mere curiosity;
3. Because by our pretended belief we encourage these impostors to continue their wicked practices.
Q. 1163. Are sins against faith, hope, and charity also sins against the first Commandment?
A. Sins against faith, hope and charity are also sins against the first Commandment.
Q. 1164. How does a person sin against faith?
A. A person sins against faith:
1. By not trying to know what God has taught;
2. By refusing to believe all that God has taught;
3. By neglecting to profess his belief in what God has taught.

. 1217. What is the second Commandment?
A. The second Commandment is: Thou shalt not take the name of the Lord thy God in vain.
Q. 1218. What do you mean by taking God's name in vain?
A. By taking God's name in vain I mean taking it without reverence, as in cursing or using in a light and careless manner, as in exclamation.
Q. 1219. What are we commanded by the second Commandment?
A. We are commanded by the second Commandment to speak with reverence of God and of the saints, and of all holy things, and to keep our lawful oaths and vows.
Q. 1220. Is it sinful to use the words of Holy Scripture in a bad or worldly sense?
A. It is sinful to use the words of Holy Scripture in a bad or worldly sense, to joke in them or ridicule their sacred meaning, or in general to give them any meaning but the one we believe God has intended them to convey.
Q. 1221. What is an oath?
A. An oath is the calling upon God to witness the truth of what we say.
Q. 1222. How is an oath usually taken?
A. An oath is usually taken by laying the hand on the Bible or by lifting the hand towards heaven as a sign that we call God to witness that what we are saying is under oath and to the best of our knowledge really true.
Q. 1223. What is perjury?
A. Perjury is the sin one commits who knowingly takes a false oath; that is, swears to the truth of what he knows to be false. Perjury is a crime against the law of our country and a mortal sin before God.
Q. 1224. Who have the right to make us take an oath?
A. All persons to whom the law of our country has given such authority have the right to make us take an oath. They are chiefly judges, magistrates and public officials, whose duty it is to enforce the laws. In religious matters bishops and others to whom authority is given have also the right to make us take an oath.
Q. 1225. When may we take an oath?
A. We may take an oath when it is ordered by lawful authority or required for God's honor or for our own or our neighbor's good.
Q. 1226. When may an oath be required for God's honor or for our own or our neighbor's good?
A. An oath may be required for God's honor or for our own or our neighbor's good when we are called upon to defend our religion against false charges; or to protect our own or our neighbor's property or good name; or when we are required to give testimony that will enable the lawful authorities to discover the guilt or innocence of a person accused.

Q. 1242. What is the third Commandment?
A. The third Commandment is: Remember thou keep holy the Sabbath day.
Q. 1243. What are we commanded by the third Commandment?
A. By the third Commandment we are commanded to keep holy the Lord's day and the holydays of obligation, on which we are to give our time to the service and worship of God.
Q. 1244. What are holydays of obligation?
A. Holydays of obligation are special feasts of the Church on which we are bound, under pain of mortal sin, to hear Mass and to keep from servile or bodily labors when it can be done without great loss or inconvenience. Whoever, on account of their circumstances, cannot give up work on holydays of obligation should make every effort to hear Mass and should also explain in confession the necessity of working on holydays.
Q. 1245. How are we to worship God on Sundays and holydays of obligation?
A. We are to worship God on Sundays and holydays of obligation by hearing Mass, by prayer, and by other good works.
Q. 1246. Name some of the good works recommended for Sunday.
A. Some of the good works recommended for Sunday are: The reading of religious books or papers, teaching Catechism, bringing relief to the poor or sick, visiting the Blessed Sacrament, attending Vespers, Rosary or other devotions in the Church; also attending the meetings of religious sodalities or societies. It is not necessary to spend the whole Sunday in such good works, but we should give some time to them, that for the love of God we may do a little more than what is strictly commanded.
Q. 1247. Is it forbidden, then, to seek any pleasure or enjoyment on Sunday?
A. It is not forbidden to seek lawful pleasure or enjoyment on Sunday, especially to those who are occupied during the week, for God did not intend the keeping of the Sunday to be a punishment, but a benefit to us. Therefore, after hearing Mass we may take such recreation as is necessary or useful for us; but we should avoid any vulgar, noisy or disgraceful amusements that turn the day of rest and prayer into a day of scandal and sin.
Q. 1248. Are the Sabbath day and the Sunday the same?
A. The Sabbath day and the Sunday are not the same. The Sabbath is the seventh day of the week, and is the day which was kept holy in the old law; the Sunday is the first day of the week, and is the day which is kept holy in the new law.
Q. 1249. What is meant by the Old and New Law?
A. The Old Law means the law or religion given to the Jews; the New Law means the law or religion given to Christians.
Q. 1250. Why does the Church command us to keep the Sunday holy instead of the Sabbath?
A. The Church commands us to keep the Sunday holy instead of the Sabbath because on Sunday Christ rose from the dead, and on Sunday He sent the Holy Ghost upon the Apostles.
Q. 1251. Do we keep Sunday instead of Saturday holy for any other reason?
A. We keep Sunday instead of Saturday holy also to teach that the Old Law is not now binding upon us, but that we must keep the New Law, which takes its place.
Q. 1252. What is forbidden by the third Commandment?
A. The third Commandment forbids all unnecessary servile work and whatever else may hinder the due observance of the Lord's day.
Q. 1253. What are servile works?
A. Servile works are those which require labor rather of body than of mind.
Q. 1254. From what do servile works derive their name?
A. Servile works derive their name from the fact that such works were formerly done by slaves. Therefore, reading, writing, studying and, in general, all works that slaves did not perform are not considered servile works.
Q. 1255. Are servile works on Sunday ever lawful?
A. Servile works are lawful on Sundays when the honor of God, the good of our neighbor, or necessity requires them.
Q. 1256. Give some examples of when the honor of God, the good of our neighbor or necessity may require servile works on Sunday.
A. The honor of God, the good of our neighbor or necessity may require servile works on Sunday, in such cases as the preparation of a place for Holy Mass, the saving of property in storms or accidents, the cooking of meals and similar works.

Messianic Prophecy

Messianic Prophecy

Jesus said to them: "These are the words which I spoke to you, while I was yet with you, that all things must needs be fulfilled, which are written in the law of Moses, and in the prophets, and in the psalms *** , concerning me." Luke 24:44


Born of a virgin
Isaiah 7:14 Therefore the Lord himself shall give you a sign. Behold a virgin shall conceive, and bear a son and his name shall be called Emmanuel.

Matthew 1:18 Now the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost.
1:19 Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately.
1:20 But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost.
1:21 And she shall bring forth a son: and thou shalt call his name JESUS. For he shall save his people from their sins.
1:22 Now all this was done that it might be fulfilled which the Lord spoke by the prophet, saying:
1:23 Behold a virgin shall be with child, and bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.
1:24 And Joseph rising up from sleep, did as the angel of the Lord had commanded him, and took unto him his wife.
1:25 And he knew her not till she brought forth her firstborn son: and he called his name JESUS.

A descendant of Abraham
Genesis 12:1 And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of thy father's house, and come into the land which I shall shew thee.
12:2 And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.
12:3 I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindreds of the earth be blessed.

Genesis 22:18 And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice.

Matthew 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham:

Galatians 3:16 To Abraham were the promises made and to his seed. He saith not, And to his seeds, as of many: but as of one, And to thy seed, which is Christ.

Of the tribe of Judah
Genesis 49:10 The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till he come that is to be sent, and he shall be the expectation of nations.

Luke 3:23 And Jesus himself was beginning about the age of thirty years; being (as it was supposed) the son of Joseph, who was of Heli, who was of Mathat,
3:24 Who was of Levi, who was of Melchi, who was of Janne, who was of Joseph,
3:25 Who was of Mathathias, who was of Amos, who was of Nahum, who was of Hesli, who was of Nagge,
3:26 Who was of Mahath, who was of Mathathias, who was of Semei, who was of Joseph, who was of Juda,
3:27 Who was of Joanna, who was of Reza, who was of Zorobabel, who was of Salathiel, who was of Neri,
3:28 Who was of Melchi, who was of Addi, who was of Cosan, who was of Helmadan, who was of Her,
3:29 Who was of Jesus, who was of Eliezer, who was of Jorim, who was of Mathat, who was of Levi,
3:30 Who was of Simeon, who was of Judas, who was of Joseph, who was of Jona, who was of Eliakim,
3:31 Who was of Melea, who was of Menna, who was of Mathatha, who was of Nathan, who was of David,
3:32 Who was of Jesse, who was of Obed, who was of Booz, who was of Salmon, who was of Naasson,
3:33 Who was of Aminadab, who was of Aram, who was of Esron, who was of Phares, who was of Judas,

Hebrews 7:14 For it is evident that our Lord sprung out of Juda: in which tribe Moses spoke nothing concerning priests.

Of the house of David
2nd Kings 7:12 And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of the bowels, and I will establish his kingdom.
7:13 He shall build a house to my name, and I will establish the throne of his kingdom fore ever.
7:14 I will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.
7:15 But my mercy I will not take away from him, as I took it from Saul, whom I removed from before my face.
7:16 And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.

Matthew 1:1 The book of the generation of Jesus Christ, the son of David, the son of Abraham:

Will come at a specific time
Daniel 9:25 Know thou, therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ, the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls, in straitness of times.
9:26 And after sixty-two weeks Christ shall be slain: and the people that shall deny him shall not be his. And a people, with their leader, that shall come, shall destroy the city, and the sanctuary: and the end thereof shall be waste, and after the end of the war the appointed desolation.

Galatians 4:4 But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:

Ephesians 1:10 In the dispensation of the fulness of times, to re-establish all things in Christ, that are in heaven and on earth, in him.

Born in Bethlehem
Micheas 5:2 And thou Bethlehem Ephrata, art a little one among the thousands of Juda, out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity.

Matthew 2:1 When Jesus therefore was born in Bethlehem of Juda, in the days of king Herod, behold, there came wise men from the east to Jerusalem.

Luke 2:4 And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David,
2:5 To be enrolled with Mary his espoused wife, who was with child.
2:6 And it came to pass, that when they were there, her days were accomplished, that she should be delivered.
2:7 And she brought forth her firstborn son, and wrapped him up in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

Taken to Egypt
Osee 11:1 As the morning passeth, so hath the king of Israel passed away. Because Israel was a child, and I loved him: and I called my son out of Egypt.

Matthew 2:14 Who arose, and took the child and his mother by night, and retired into Egypt: and he was there until the death of Herod:
2:15 That it might be fulfilled which the Lord spoke by the prophet, saying: Out of Egypt have I called my son.

Herod's killing of the infants
Jeremias 31:15 Thus saith the Lord: A voice was heard on high of lamentation, of mourning, and weeping, of Rachel weeping for her children and refusing to be comforted for them, because they are not.

Matthew 2:16 Then Herod perceiving that he was deluded by the wise men, was exceeding angry; and sending killed all the men children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had diligently inquired of the wise men.
2:17 Then was fulfilled that which was spoken by Jeremias the prophet, saying:
2:18 A voice in Rama was heard, lamentation and great mourning; Rachel bewailing her children, and would not be comforted, because they are not.

Anointed by the Holy Spirit
Isaias 11:2 And the spirit of the Lord shall rest upon him: the spirit of wisdom, and of understanding, the spirit of counsel, and of fortitude, the spirit of knowledge, and of godliness.

Matthew 3:16 And Jesus being baptized, forthwith came out of the water: and lo, the heavens were opened to him: and he saw the Spirit of God descending as a dove, and coming upon him.
3:17 And behold a voice from heaven, saying: This is my beloved Son, in whom I am well pleased.

Would perform miracles
Isaias 35:5 Then shall the eyes of the blind be opened, and the ears of the deaf shall be unstopped.
35:6 Then shall the lame man leap as a hart, and the tongue of the dumb shall be free: for waters are broken out in the desert, and streams in the wilderness.

Matthew 9:35 And Jesus went about all the cities, and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease, and every infirmity.

Would preach good news
Isaias 61:1 The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up.

Luke 4:14 And Jesus returned in the power of the spirit, into Galilee, and the fame of him went out through the whole country.
4:15 And he taught in their synagogues, and was magnified by all.
4:16 And he came to Nazareth, where he was brought up: and he went into the synagogue, according to his custom, on the sabbath day; and he rose up to read.
4:17 And the book of Isaias the prophet was delivered unto him. And as he unfolded the book, he found the place where it was written:
4:18 The Spirit of the Lord is upon me. Wherefore he hath anointed me to preach the gospel to the poor, he hath sent me to heal the contrite of heart,
4:19 To preach deliverance to the captives, and sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord, and the day of reward.
4:20 And when he had folded the book, he restored it to the minister, and sat down. And the eyes of all in the synagogue were fixed on him.
4:21 And he began to say to them: This day is fulfilled this scripture in your ears.

Would enter Jerusalem as a king on a donkey
Zacharias 9:9 Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: BEHOLD THY KING will come to thee, the just and saviour: he is poor, and riding upon an ass, and upon a colt, the foal of an ass.

Matthew 21:4 Now all this was done that it might be fulfilled which was spoken by the prophet, saying:
21:5 Tell ye the daughter of Sion: Behold thy king cometh to thee, meek, and sitting upon an ass, and a colt the foal of her that is used to the yoke.
21:6 And the disciples going, did as Jesus commanded them.
21:7 And they brought the ass and the colt, and laid their garments upon them, and made him sit thereon.
21:8 And a very great multitude spread their garments in the way: and others cut boughs from the trees, and strewed them in the way:
21:9 And the multitudes that went before and that followed, cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest.

Would be rejected by Jews
Psalm 117:22 The stone which the builders rejected; the same is become the head of the corner.

1st Peter 2:7 To you therefore that believe, he is honour: but to them that believe not, the stone which the builders rejected, the same is made the head of the corner:

Would die a humiliating death involving:
- rejection
Isaiah 53:3 Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.

John 1:10 He was in the world, and the world was made by him, and the world knew him not.
1:11 He came unto his own, and his own received him not.

John 7:5 For neither did his brethren believe in him.

John 7:48 Hath any one of the rulers believed in him, or of the Pharisees?
- betrayal
Psalm 40:10 For even the man of peace, in whom I trusted, who ate my bread, hath greatly supplanted me.

Luke 22:3 And Satan entered into Judas, who was surnamed Iscariot, one of the twelve.
22:4 And he went, and discoursed with the chief priests and the magistrates, how he might betray him to them.

John 13:18 I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me, shall lift up his heel against me.
- sold for 30 pieces of silver
Zacharias 11:12 And I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.

Matthew 26:14 Then went one of the twelve, who was called Judas Iscariot, to the chief priests,
26:15 And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver.
- silence before His accusers
Isaiah 53:7 He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.

Matthew 27:12 And when he was accused by the chief priests and ancients, he answered nothing.
27:13 Then Pilate saith to him: Dost not thou hear how great testimonies they allege against thee?
27:14 And he answered him to never a word; so that the governor wondered exceedingly.
- mocked
Psalm 21:7 But I am a worm, and no man: the reproach of men, and the outcast of the people.
21:8 All they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head.

Matthew 27:31 And after they had mocked him, they took off the cloak from him, and put on him his own garments, and led him away to crucify him.
- beaten
Isaiah 53:5 But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.

Matthew 27:26 Then he released to them Barabbas, and having scourged Jesus, delivered him unto them to be crucified.
- spit upon
Isaiah 50:6 I have given my body to the strikers, and my cheeks to them that plucked them: I have not turned away my face from them that rebuked me, and spit upon me.

Matthew 27:30 And spitting upon him, they took the reed, and struck his head.
- piercing His hands and feet
Psalm 21:17 For many dogs have encompassed me: the council of the malignant hath besieged me. They have dug my hands and feet.

Matthew 27:31 And after they had mocked him, they took off the cloak from him, and put on him his own garments, and led him away to crucify him.
- being crucified with thieves
Isaias 53:12 Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.

Matthew 27:38 Then were crucified with him two thieves: one on the right hand, and one on the left.
- praying for His persecutors
Isaiah 53:12 Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.

Luke 23:34 And Jesus said: Father, forgive them, for they know not what they do. But they, dividing his garments, cast lots.
- piercing His side
Zacharias 12:10 And I will pour out upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace, and of prayers: and they shall look upon me, whom they have pierced: and they shall mourn for him as one mourneth for an only son, and they shall grieve over him, as the manner is to grieve for the death of the firstborn.

John 19:34 But one of the soldiers with a spear opened his side, and immediately there came out blood and water.
- given gall and vinegar to drink
Psalm 68:22 And they gave me gall for my food, and in my thirst they gave me vinegar to drink.

Luke 23:36 And the soldiers also mocked him, coming to him, and offering him vinegar,

Matthew 27:34 And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink.
- no broken bones
Psalm 33:21 The Lord keepeth all their bones, not one of them shall be broken.

John 19:32 The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him.
19:33 But after they were come to Jesus, when they saw that he was already dead, they did not break his legs.
19:34 But one of the soldiers with a spear opened his side, and immediately there came out blood and water.
19:35 And he that saw it, hath given testimony, and his testimony is true. And he knoweth that he saith true; that you also may believe.
19:36 For these things were done, that the scripture might be fulfilled: You shall not break a bone of him.
- buried in a rich man's tomb
Isaiah 53:9 And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.

Matthew 27:57 And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus.
27:58 He went to Pilate, and asked the body of Jesus. Then Pilate commanded that the body should be delivered.
27:59 And Joseph taking the body, wrapped it up in a clean linen cloth.
27:60 And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument, and went his way.
- casting lots for His garments
Psalm 21:19 They parted my garments amongst them; and upon my vesture they cast lots.

John 19:23 The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part,) and also his coat. Now the coat was without seam, woven from the top throughout.
19:24 They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lot. And the soldiers indeed did these things.

Would rise from the dead
Psalm 15:10 Because thou wilt not leave my soul in hell; nor wilt then give thy holy one to see corruption.

Mark 16:6 Who saith to them: Be not affrighted; you seek Jesus of Nazareth, who was crucified: he is risen, he is not here, behold the place where they laid him.

Acts 2:31 Foreseeing this, he spoke of the resurrection of Christ. For neither was he left in hell, neither did his flesh see corruption.

Ascend into Heaven
Psalm 67:19 Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts in men. Yea for those also that do not believe, the dwelling of the Lord God.

Acts 1:9 And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight.

Would sit down at the right hand of God
Psalm 109:1 The Lord said to my Lord: Sit thou at my right hand: Until I make thy enemies thy footstool.

Hebrews 1:3 Who being the brightness of his glory, and the figure of his substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the majesty on high.

Cardinal Newman's Room

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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

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.

Benedict XVI at Turin

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

EWTN talk on Chastity and Theology of the Body

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.




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From Fundamentals of the Faith by Ignatius Press.