He is my example and guide, but I would never dare presume to know the heart and mind of the Lord.
How can we get rid of our sinfulness?
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He is my example and guide, but I would never dare presume to know the heart and mind of the Lord.
And once saved, they are not free to wander as they will. They are required to belong to His Church. We'll never see eye to eye on this because I know the church was founded by Christ and you think it was founded by men..and thus our entire understanding of the role of the Church will forever cause us to view things differently.
1Co 2:16 For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ!
Peace>>>AJ:love9:
Once saved, than the Lord will convict the heart to change. If that change is resisted, then the Lord will not relent, but will continue until the subject gives in to the love of God.
The church is in dispute. The church is the heart where God resides in. In your heart is where God is, and that is the temple of the Holy Spirit.
Ye are the church, and can worship God anywhere, anytime.
Peace>>>AJ:love9:
It is not just worship that forms the Church. It is also instruction and the Sacraments. Without the Sacraments, especially communion, we are not fully saved.I am a member of the Church, but I of and in myself, am not the Church. Neither are you.The Church belongs to God.
Love of the Rosary is both good and pious, it is the most splendid prayer in all the Church; East and West. (I do wish more of our Eastern brethren would adopt the Holy Rosary)
Our Lady and Our Lord are both greatly pleased when prayers upon it our said, the Hail mary glorifies both Christ and his Mother, while the Our Father gives sublime respect to the Father.
It is the key in which even the most grevious sinners can enter into heaven if they say it piously, for our Lady said "One day through the Rosary and the Scapular I will save the world"
This message was given to St. Dominic.
There are many stories of the Power of the Rosary, it is the scourge of Satan, the binding chains in which demons are jailed.
I recommend you pick up the book "The Secret of the Rosary", by St. Louis De Montfort.
Our Lady and Our Lord are both greatly pleased when prayers upon it our said, the Hail mary glorifies both Christ and his Mother, while the Our Father gives sublime respect to the Father.
It is the key in which even the most grevious sinners can enter into heaven if they say it piously, for our Lady said "One day through the Rosary and the Scapular I will save the world"
This message was given to St. Dominic.
There are many stories of the Power of the Rosary, it is the scourge of Satan, the binding chains in which demons are jailed.
I recommend you pick up the book "The Secret of the Rosary", by St. Louis De Montfort.
From the first source: The Catechism of the Catholic Church
Part Three, Article 8, II: The Definition of Sin
1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law."
1850 Sin is an offense against God: "Against you, you alone, have I sinned, and done that which is evil in your sight." Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become 'like gods,' knowing and determining good and evil. Sin is thus, 'love of oneself even to contempt of God.' In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.
Section VI The Gravity of Sin: Mortal and Venial sin
1855 Mortal sindestroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.
Venial sin allows charity to subsist, even though it offends and wounds it.....
1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."
1858 Grave matter is specified by the Ten Commandments....
1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
Part Three, Article 8, II: The Definition of Sin
1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law."
1850 Sin is an offense against God: "Against you, you alone, have I sinned, and done that which is evil in your sight." Sin sets itself against God's love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become 'like gods,' knowing and determining good and evil. Sin is thus, 'love of oneself even to contempt of God.' In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.
Section VI The Gravity of Sin: Mortal and Venial sin
1855 Mortal sindestroys charity in the heart of man by a grave violation of God's law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.
Venial sin allows charity to subsist, even though it offends and wounds it.....
1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."
1858 Grave matter is specified by the Ten Commandments....
1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
Worship can only be done in spirit. The church is a place where we should find fellowship.
A place of "like" believers and a place to learn.
The "church": who ever thinks it be a building or an organization, is a schoolmaster, directing people to God.
The church can save no body, only God can.
Peace>>>AJ:love9:
Seems to me that you and Sanctus have totally different ideas on what exactly is the church!
That is a correct declaration. The church is the body of Christ. Body? Yes, a many membered body making up the body of Christ.
Not all fingers, not all arms not all feet, but many members making up of the body.
Here is an excerpt from John Gills comentary: Col 1:18 - And he is the head of the body, the church,.... By "the church" is meant, not any particular congregated church, as the church at Colosse, or Corinth, or any other; but the whole election of grace, the general assembly and church of the firstborn, whose names are written in heaven in the Lamb's book of life; the church which Christ has given himself for, and has purchased with his blood, and builds on himself the rock, and will, at last, present to himself a glorious church without spot or wrinkle, or any such thing; this is compared to an human body, and therefore called "the body"; which is but one, consisting of many members in union with each other, set in their proper places in just symmetry and proportion to each other, and subservient to one another, and are neither more nor fewer; see 1Co_12:12, &c. and of this body, the church, Christ is "the head"; he was the representative head of this body of elect men from all eternity, and in time; he is a political head of them, or in such sense an head unto them, as a king is to his subjects; he reigns in them by his Spirit and grace, and rules them by wholesome laws of his own enacting, and which he inscribes on their hearts, and he protects and defends them by his power; he is an economical head, or in such sense an head of them, as the husband is the head of the wife, and parents and masters are the heads of their families, he standing in all these relations to them; and he is to them what a natural head is to an human body; of all which See Gill on 1Co_11:3. The Messiah is called one head, in Hos_1:11; which Jarchi explains by David their king, and Kimchi on the place says, this is the King Messiah: >>>John Gills exposition on the entire bible.
By establishing what the church is, than one is able to understand Christ in us, as we are the temple of His residing.
He is the head of that temple of which we are.
For ye are the temple: 2Co 6:16 And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people.
Read it for your self!
Peace>>>AJ:love9:
.......... and paramedics, good samaritans, doctors, nurses, firefighters, cops, ................
ARTICLE 3
THE CHURCH, MOTHER AND TEACHER
2030 It is in the Church, in communion with all the baptized, that the Christian fulfills his vocation. From the Church he receives the Word of God containing the teachings of "the law of Christ."72 From the Church he receives the grace of the sacraments that sustains him on the "way." From the Church he learns the example of holiness and recognizes its model and source in the all-holy Virgin Mary; he discerns it in the authentic witness of those who live it; he discovers it in the spiritual tradition and long history of the saints who have gone before him and whom the liturgy celebrates in the rhythms of the sanctoral cycle.
2031 The moral life is spiritual worship. We "present [our] bodies as a living sacrifice, holy and acceptable to God,"73 within the Body of Christ that we form and in communion with the offering of his Eucharist. In the liturgy and the celebration of the sacraments, prayer and teaching are conjoined with the grace of Christ to enlighten and nourish Christian activity. As does the whole of the Christian life, the moral life finds its source and summit in the Eucharistic sacrifice.
* I. MORAL LIFE AND THE MAGISTERIUM OF THE CHURCH
2032 The Church, the "pillar and bulwark of the truth," "has received this solemn command of Christ from the apostles to announce the saving truth."74 "To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls."75
2033 The Magisterium of the Pastors of the Church in moral matters is ordinarily exercised in catechesis and preaching, with the help of the works of theologians and spiritual authors. Thus from generation to generation, under the aegis and vigilance of the pastors, the "deposit" of Christian moral teaching has been handed on, a deposit composed of a characteristic body of rules, commandments, and virtues proceeding from faith in Christ and animated by charity. Alongside the Creed and the Our Father, the basis for this catechesis has traditionally been the Decalogue which sets out the principles of moral life valid for all men.
2034 The Roman Pontiff and the bishops are "authentic teachers, that is, teachers endowed with the authority of Christ, who preach the faith to the people entrusted to them, the faith to be believed and put into practice."76 The ordinary and universal Magisterium of the Pope and the bishops in communion with him teach the faithful the truth to believe, the charity to practice, the beatitude to hope for.
2035 The supreme degree of participation in the authority of Christ is ensured by the charism of infallibility. This infallibility extends as far as does the deposit of divine Revelation; it also extends to all those elements of doctrine, including morals, without which the saving truths of the faith cannot be preserved, explained, or observed.77
2036 The authority of the Magisterium extends also to the specific precepts of the natural law, because their observance, demanded by the Creator, is necessary for salvation. In recalling the prescriptions of the natural law, the Magisterium of the Church exercises an essential part of its prophetic office of proclaiming to men what they truly are and reminding them of what they should be before God.78
2037 The law of God entrusted to the Church is taught to the faithful as the way of life and truth. The faithful therefore have the right to be instructed in the divine saving precepts that purify judgment and, with grace, heal wounded human reason.79 They have the duty of observing the constitutions and decrees conveyed by the legitimate authority of the Church. Even if they concern disciplinary matters, these determinations call for docility in charity.
2038 In the work of teaching and applying Christian morality, the Church needs the dedication of pastors, the knowledge of theologians, and the contribution of all Christians and men of good will. Faith and the practice of the Gospel provide each person with an experience of life "in Christ," who enlightens him and makes him able to evaluate the divine and human realities according to the Spirit of God.80 Thus the Holy Spirit can use the humblest to enlighten the learned and those in the highest positions.
2039 Ministries should be exercised in a spirit of fraternal service and dedication to the Church, in the name of the Lord.81 At the same time the conscience of each person should avoid confining itself to individualistic considerations in its moral judgments of the person's own acts. As far as possible conscience should take account of the good of all, as expressed in the moral law, natural and revealed, and consequently in the law of the Church and in the authoritative teaching of the Magisterium on moral questions. Personal conscience and reason should not be set in opposition to the moral law or the Magisterium of the Church.
2040 Thus a true filial spirit toward the Church can develop among Christians. It is the normal flowering of the baptismal grace which has begotten us in the womb of the Church and made us members of the Body of Christ. In her motherly care, the Church grants us the mercy of God which prevails over all our sins and is especially at work in the sacrament of reconciliation. With a mother's foresight, she also lavishes on us day after day in her liturgy the nourishment of the Word and Eucharist of the Lord.
II. THE PRECEPTS OF THE CHURCH
2041 The precepts of the Church are set in the context of a moral life bound to and nourished by liturgical life. The obligatory character of these positive laws decreed by the pastoral authorities is meant to guarantee to the faithful the very necessary minimum in the spirit of prayer and moral effort, in the growth in love of God and neighbor:
2042 The first precept ("You shall attend Mass on Sundays and holy days of obligation and rest from servile labor") requires the faithful to sanctify the day commemorating the Resurrection of the Lord as well as the principal liturgical feasts honoring the mysteries of the Lord, the Blessed Virgin Mary, and the saints; in the first place, by participating in the Eucharistic celebration, in which the Christian community is gathered, and by resting from those works and activities which could impede such a sanctification of these days.82 The second precept ("You shall confess your sins at least once a year") ensures preparation for the Eucharist by the reception of the sacrament of reconciliation, which continues Baptism's work of conversion and forgiveness.83
The third precept ("You shall receive the sacrament of the Eucharist at least during the Easter season") guarantees as a minimum the reception of the Lord's Body and Blood in connection with the Paschal feasts, the origin and center of the Christian liturgy.84
2043 The fourth precept ("You shall observe the days of fasting and abstinence established by the Church") ensures the times of ascesis and penance which prepare us for the liturgical feasts and help us acquire mastery over our instincts and freedom of heart.85 The fifth precept ("You shall help to provide for the needs of the Church") means that the faithful are obliged to assist with the material needs of the Church, each according to his own ability.86
The faithful also have the duty of providing for the material needs of the Church, each according to his own abilities.87
III. MORAL LIFE AND MISSIONARY WITNESS
2044 The fidelity of the baptized is a primordial condition for the proclamation of the Gospel and for the Church's mission in the world. In order that the message of salvation can show the power of its truth and radiance before men, it must be authenticated by the witness of the life of Christians. "The witness of a Christian life and good works done in a supernatural spirit have great power to draw men to the faith and to God."88
2045 Because they are members of the Body whose Head is Christ,89 Christians contribute to building up the Church by the constancy of their convictions and their moral lives. The Church increases, grows, and develops through the holiness of her faithful, until "we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ."90
2046 By living with the mind of Christ, Christians hasten the coming of the Reign of God, "a kingdom of justice, love, and peace."91 They do not, for all that, abandon their earthly tasks; faithful to their master, they fulfill them with uprightness, patience, and love.
IN BRIEF
2047 The moral life is a spiritual worship. Christian activity finds its nourishment in the liturgy and the celebration of the sacraments.
2048 The precepts of the Church concern the moral and Christian life united with the liturgy and nourished by it.
2049 The Magisterium of the Pastors of the Church in moral matters is ordinarily exercised in catechesis and preaching, on the basis of the Decalogue which states the principles of moral life valid for every man.
2050 The Roman Pontiff and the bishops, as authentic teachers, preach to the People of God the faith which is to be believed and applied in moral life. It is also incumbent on them to pronounce on moral questions that fall within the natural law and reason.
2051 The infallibility of the Magisterium of the Pastors extends to all the elements of doctrine, including moral doctrine, without which the saving truths of the faith cannot be preserved, expounded, or observed.
72 Gal 6:2.
73 Rom 12:1.
74 1 Tim 3:15; LG 17.
75 CIC, can. 747 § 2.
76 LG 25.
77 Cf. LG 25; CDF, declaration, Mysterium Ecclesiae 3.
78 Cf. DH 14.
79 Cf. CIC, can. 213.
80 Cf. 1 Cor 2:10-15.
81 Cf. Rom 12:8,11.
82 Cf. CIC, cann. 1246-1248; CCEO, cann. 881 § 1, § 2, § 4.
83 Cf. CIC, can. 989; CCEO, can. 719.
84 Cf. CIC, can. 920; CCEO, cann. 708; 881 § 3.
85 Cf. CIC, cann. 1249-1251; CCEO, can. 882.
86 Cf. CIC, can. 222; CCEO can. 25; Furthermore, episcopal conferences can establish other ecclesiastical precepts for their own territories (Cf. CIC, can. 455).
87 Cf. CIC, can. 222.
88 AA 6 § 2.
89 Cf. Eph 1:22.
90 Eph 4:13; cf. LG 39.
91 Roman Missal, Preface of Christ the King.
CATECHISM OF THE CATHOLIC CHURCH
The expression "original sin" is not found in Scripture but it is used to describe the sin committed by our first parents and passed on to all of his descendants. Every sin has three movements-a movement toward self, away from the community of man, and away from the source of life, God. There is no sin that does not reach in these three directions. This means practically speaking that it brings death to the life of grace in a person, extends the reign of spiritual death in the community, and is in some way related to the death of Christ. In fact it could be said that a person's power to inflict this death, on himself, and others, depends on the power he has to love, or the power that he has to give himself to another freely. The father or mother of a family, for example, can cause more spiritual harm to the whole family than one of the children because they have a greater power to love, as the source of the life of the family, which the children do not have.
This helps us understand to some extent how our first parents could commit a sin which had such disastrous consequences. Just as the love of children can be weakened or strengthened by the degree of love of the parents, so the children of Adam come into this world with a radical weakness in their power to love God and their fellow men. This radical weakness has two aspects. It is first of all a state of estrangement from God, which we call a privation of grace or of friendship; and secondly, it is a weakness experienced in our efforts at centering ourselves on God and a certain proneness to whatever can de-center us from God. This weakness is called concupiscence. But concupiscence is not something which is simply a weakness of the flesh. It is a weakness of the whole man. There is a certain inertia, even antagonism, which one feels toward centring one's life on God.
And of course good Catholics have gods forgiveness so original sin isn't an issue for a Catholic and confessional is only a few steps away so Catholics can continue to sin and spread hatred and discrimination and hobble eduation and everything's just hunky-dory....
It's kind of too bad that there isn't a god, it'd be interesting to watch these hypocrits dancing on a hot-plate before their maker...
It's kind of too bad that there isn't a god, it'd be interesting to watch these hypocrits dancing on a hot-plate before their maker...
You seriously do not understand the role of the confessional in the Sacramental life of the Church. It is hardly a permission slip for further sinful behaviour.
I'm sorry Fr. Sanctus, I don't care to "understand" the "meaning" of the confessional...tell that to a Catholic. As far as I'm concerned hell isn't large enough to accomodate the number of good Catholics and good Christians in general who belong there...confessional or none...
Fair enough, but if you do not want to understand it, one would assume you would refrain from posting unfounded opinions regarding it. Oh wait, never mind, non-Catholics rarely are concerned with facts!