Category Archives: Theology

Theodicy – The Problem of Evil

theodicy
-by Scipione Tadolini, “St Michael the Archangel”, 1865, Marble sculpture, Rotunda, Gasson Hall, Boston College.

“Be sober and vigilant. Your opponent the devil is prowling around like a roaring lion looking for [someone] to devour.  Resist him, steadfast in faith, knowing that your fellow believers throughout the world undergo the same sufferings.  The God of all grace who called you to His eternal glory through Christ [Jesus] will Himself restore, confirm, strengthen, and establish you after you have suffered a little.  To Him be dominion forever. Amen.”  1 Peter 5:8-11

The last thing the Enemy wishes is our despair.

Satan’s Tools

There is a story about Satan selling some of his tools at a garage sale he was giving. There on tables grouped by importance were his bright, shiny but deadly trinkets.

One could find tools that made it easy to tear others down.  And for those who had big egos, there were lenses for magnifying one’s own importance, but if you looked through them the other way, you could also use the lens to belittle others.

An unusual assortment of gardening implements stood together with a guarantee to help your pride grow by leaps and bounds.  Also in prominence was the rake of scorn, the shovel of jealousy for digging a pit for your neighbor, tools of gossip and backbiting, of selfishness and apathy.

All of these were pleasing to the eye and came complete with great promises and guarantees of prosperity.  The prices, of course, were steep but a sign declared “Free Credit Extended” to all.  “Take at least one home, use it.  You don’t have to pay until later!” old Satan cried rubbing his hands in glee.

One prospective buyer was looking at all the things offered when he noticed two well-worn, non-descript tools standing in one corner.    Not being nearly as tempting as the other items, he found it curious that these two tools had price tags higher than any other.

When he asked why, Satan just laughed and said, “Well, that’s because these two are more useful to me than the others.  I can pry open and get inside a person’s heart with these when I cannot get near them with my other tools. Once I get inside, I can make people do what I choose. They are badly worn because I use them on almost everyone, since very few people know that they belong to me.”

Satan pointed to the two tools, saying, “You see, I call that one Doubt and the other Discouragement. Those will work when nothing else will.”

Resist him, solid in your faith.  We used to call this Spiritual Warfare.  The Lord’s love is infinitely stronger than any evil.  He is God.  He cannot be defeated.  The Prince of Lies wishes us to believe he can defeat Him.  It is a lie.  Do not listen to him.  With the power of prayer and trust in the Lord, banish the Liar to the void of suffering from whence he came for his rebellion against God, to which he wishes to drag us all.  Resist him, solid in your faith.

Saint Michael the Archangel,
defend us in battle;
be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray:
and do thou, O Prince of the heavenly host,
by the power of God,
thrust into hell Satan and all the evil spirits,
who prowl about the world seeking the ruin of souls.
Amen.

By the intercession of St. Michael and the celestial Choir of Seraphim, may the Lord make us worthy to burn with the fire of perfect charity. Amen.

By the intercession of St. Michael and the celestial Choir of Cherubim, may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection. Amen.

By the intercession of St. Michael and the celestial Choir of Thrones, may the Lord infuse into our hearts a true and sincere spirit of humility. Amen.

By the intercession of St. Michael and the celestial Choir of Dominions, may the Lord give us grace to govern our senses and overcome any unruly passions. Amen.

By the intercession of St. Michael and the celestial Choir of Powers, may the Lord protect our souls against the snares and temptations of the devil. Amen.

By the intercession of St. Michael and the celestial Choir of Virtues, may the Lord preserve us from evil and falling into temptation. Amen.

By the intercession of St. Michael and the celestial Choir of Principalities, may God fill our souls with a true spirit of obedience. Amen.

By the intercession of St. Michael and the celestial Choir of Archangels, may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven. Amen.

By the intercession of St. Michael and the celestial Choir of Angels, may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven. Amen.

O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable conductor, thou who dost shine with excellence and superhuman virtue deliver us from all evil, who turn to thee with confidence and enable us by your gracious protection to serve God more and more faithfully every day.

Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises.

Almighty and Everlasting God, Who, by a prodigy of goodness and a merciful desire for the salvation of all men, has appointed the most glorious Archangel St. Michael, Prince of Thy Church, make us worthy, we beseech Thee, to be delivered from all our enemies, that none of them may harass us at the hour of death, but that we may be conducted by him into the August Presence of Thy Divine Majesty. This we beg through the merits of Jesus Christ Our Lord.

Amen.

http://en.wikipedia.org/wiki/Theodicy

hofer
-by Rev. Andrew Hofer, OP, teaches at the Dominican House of Studies in Washington, DC. This article comes from the September 2011 issue of The Irish Rover, a newspaper produced by students at the University of Notre Dame.

“How do we reconcile God’s omnipresence with the existence and agency of the Devil and with the presence of sin and evil in general?”

A perennial problem in human thinking is the question of good and evil. How can we reconcile the presence of God and the presence of evil forces that we experience in the world? In Christianity, Gottfried Leibniz (d. 1716) was especially famous for framing the question of theodicy, that is, how to justify God when we face the problem of evil.

If God is infinitely good, all-powerful, omnipresent, and all-loving, how could there be evil forces at work in creation? Various approaches are taken to answer this today. One approach is to be silent in the face of the mystery of suffering.

For some of those who articulate an answer, it seems that God has too exalted a job description! They want to lessen God’s descriptions. God isn’t REALLY almighty, they say. He’s working out His salvation, and ours, in a complex cosmos.

An even more serious objection arising from the question of evil is that God simply doesn’t exist. This modern-sounding objection is, in fact, one that St. Thomas Aquinas considers when asking “Does God exist?” in SUMMA THEOLOGIAE Ia, q. 2, a. 3. The objection runs like this. It seems that God does not exist. If one of two contraries is infinite, the other would be totally destroyed. But this word “God” is understood to mean infinite goodness. If therefore God exists, evil couldn’t be found. But evil is found in the world. Therefore God does not exist.

Few people may go through this reasoning in a logical syllogism, but many people wonder along those lines when bad things happen. How could God let my friend suffer and die? Where was God in the September 11 attacks against America ten years ago? Individual painful experiences such as these can drive people to agnosticism or atheism.

For his part, St. Thomas answers the objection from evil concerning God’s existence with a quotation from St. Augustine: “Since God is the highest good, He would not allow any evil to exist in His works, unless His omnipotence and goodness were such as to bring good even out of evil.” St. Thomas continues to say that this is actually a part of God’s infinite goodness: He allows evil—and out of that evil produces good. In other words, God does not directly will evil, and when He declines to prevent it (see Job), He who made creation from nothing has a plan to make something very good out of the disorder of evil.

In responding to the question of evil, the Catechism of the Catholic Church says, “No quick answer will suffice…. THERE IS NOT A SINGLE ASPECT OF THE CHRISTIAN MESSAGE THAT IS NOT IN PART AN ANSWER TO THE PROBLEM OF EVIL” (309). In the world that we have, with its freedom and the misuse of freedom in sin, there are devils and sinners. God doesn’t obliterate devils after their fall, which was their irrevocable everlasting choice against God’s goodness. God created devils originally as good angels, and their own choice to turn away from Him does not cause God to destroy them. He also doesn’t obliterate us human sinners. Even when God’s own Son became man and was crucified by evil forces, by our sins, God did not obliterate His creation. He showed that the horror imposed upon Jesus could be used for our salvation. In fact, it is by “his wounds we are healed” (Isa 53:5). When we experience evil personally, when we suffer, it is an invitation to be united with Jesus, “to fill up what is lacking in the sufferings of Christ” (Col 1:24).

For nearly 2,000 years, Christians have proclaimed to the world that “Jesus Christ is risen from the dead.” His Resurrection beckons us to live by the Holy Spirit and see how no evil, however horrible it is, can be a match for God’s almighty goodness. It doesn’t make everything easy in this world. But our faith in the Resurrection, where God triumphs over ALL evil forces, sustains us. The mystery of God’s triumph calls us both to silent prayer at the foot of the Cross, and to joyful preaching of the Good News.”

Love,
Matthew

Aug 28 – St Augustine, (354-430 AD), Bishop, Doctor of the Church, Doctor Gratiae, Doctor of Grace, “Tolle, Lege!”

Saint_Augustine_and_Saint_Monica
– Sts Augustine & Monica, 1846

“This very moment I may, if I desire, become the friend of God.” -St Augustine

Bishops have had a tough decade, as have all the ordained.  Some would say, of the guilty, deservedly so, by their or their predecessors own action/inaction.  We are ALL sinners, most especially, yours truly!  Sins of commission and omission.  The Catholic understanding of sin is that it is never a private affair.  All sin, even unknown sin, is a social offense.

The first tragedy, the victims of clergy sexual abuse, and, a second, I dare suggest, are the innocent ordained, who have dedicated their lives in service and love, try as they may with the aid of grace, in service to the Lord and His People.  God bless them!  Their reward will surely be great in Heaven for having lived, and served, and loved in this time.  Bless them!  And, thank you!  How much harder it must be to live out the life of service and love in these days!  Rejoice!  I say again, rejoice!  You shine as examples of Christian fortitude, fidelity, the power of grace and commitment!  True servants of the Lord!  I know I am inspired by your example!  Thank you!  God bless you!  Thank you for your service and your love, for your fidelity and example which inspires us all in, of, and for Love!

St. Augustine of Hippo is the patron of brewers because of his conversion from a former life of loose living, which included parties, entertainment, and worldly ambitions. His complete turnaround and conversion has been an inspiration to many who struggle with a particular vice or habit they long to break.

st__augustine_of_hippo_icon_by_theophilia-d9h9b29

Accepted by most scholars to be the most important figure in the ancient Western church, St. Augustine was born in Tagaste, Numidia in North Africa. His mother, St Monica, was a Christian, but his father remained a pagan until late in life. After a rather unremarkable childhood, marred only by a case of stealing pears, Augustine drifted through several philosophical systems before converting to Christianity at the age of thirty-one. At the age of nineteen, Augustine read Cicero’s Hortensius (now lost), an experience that led him into the fascination with philosophical questions and methods that would remain with him throughout his life. After a few years as a Manichean, he became attracted to the more skeptical positions of the Academic philosophers. Although tempted in the direction of Christianity upon his arrival at Milan in 383, he turned first to neoplatonism. During this time, Augustine fathered a child by a mistress. This period of exploration, including its youthful excesses (perhaps somewhat exaggerated) are recorded in Augustine’s most widely read work, the Confessions.

This famous son of St. Monica was born in Africa and spent many years of his life in wicked living and in false beliefs. At age 17, through the generosity of fellow citizen Romanianus, Augustine went to Carthage to continue his education in rhetoric. Although raised as a Christian, Augustine left the church to follow the Manichaean religion, much to the despair of his mother, Monica.  As a youth Augustine lived a hedonistic lifestyle for a time, associating with young men who boasted of their sexual exploits with women and urged the inexperienced boys, like Augustine, to seek out experiences or to make up stories about experiences in order to gain acceptance and avoid ridicule.  It was during this period that he uttered his famous prayer, “Grant me chastity and continence, but not yet!” – “da mihi castitatem et continentiam, sed noli modo.” At a young age, he began an affair with a young woman in Carthage. She was his lover for over thirteen years and gave birth to his son Adeodatus, who was said to have been extremely intelligent.

Though he was one of the most intelligent men who ever lived and though he had been brought up a Christian, his sins of impurity and his pride darkened his mind so much, that he could not see or understand the Divine Truth anymore. Through the prayers of his holy mother and the marvelous preaching of St. Ambrose, Augustine finally became convinced that Christianity was the one true religion. Yet he did not become a Christian then, because he thought he could never live a pure life. One day, however, he heard about two men who had suddenly been converted on reading the life of St. Antony, and he felt terrible, ashamed of himself. “What are we doing?” he cried to his friend Alipius. “Unlearned people are taking Heaven by force, while we, with all our knowledge, are so cowardly that we keep rolling around in the mud of our sins!”

Full of bitter sorrow, Augustine flung himself out into the garden and cried out to God, “How long more, O Lord? Why does not this hour put an end to my sins?” Just then he heard a child singing, “Tolle, lege! = Take up and read!” Thinking that God intended him to hear those words, he picked up the book of the Letters of St. Paul, and read the first passage his gaze fell on. “Not in riots and drunken parties, not in eroticism and indecencies, not in strife and rivalry, but put on the Lord Jesus Christ and make no provision for the flesh in its lusts'”[Rom 13:13-15]. “I neither wished nor needed to read further. At once, with the last words of this sentence, it was as if a light of relief from all anxiety flooded into my heart. All the shadows of doubt were dispelled.” — The Confessions of Saint Augustine, Book VIII, Paragraph 29.

During his youth, Augustine had studied rhetoric at Carthage, a discipline that he used to gain employment teaching in Carthage and then in Rome and Milan, where he met Ambrose who is credited with effecting Augustine’s conversion and who baptized Augustine in 387. Returning to his homeland soon after his conversion, he was ordained a presbyter in 391, taking the position as bishop of Hippo in 396, a position which he held until his death.

Besides the Confessions, Augustine’s most celebrated work is his De Civitate Dei (On the City of God), a study of the relationship between Christianity and secular society, which was inspired by the fall of Rome to the Visigoths in 410. Among his other works, many are polemical attacks on various heresies: Against Faustus, the Manichean; On Baptism; Against the Donatists;and many attacks on Pelagianism and Semi-Pelagianism. Other works include treatises On the Trinity; On Faith, Hope, and Love; On Christian Doctrine; and some early dialogues.

St. Augustine stands as a powerful advocate for orthodoxy and of the episcopacy as the sole means for the dispensing of saving grace. In the light of later scholarship, Augustine can be seen to serve as a bridge between the ancient and medieval worlds. A review of his life and work, however, shows him as an active mind engaging the practical concerns of the churches he served.

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“The honors of this world, what are they but puff, and emptiness and peril of falling?” – Saint Augustine

“In my deepest wound I saw Your glory and it astounded me.”-St. Augustine 

“One loving heart sets another on fire.” -St. Augustine

“What is more fragrant, more delightful, than the gentle breath of truth?” -St. Augustine

“Daily advance, then, in this love, both by praying and by well doing, that through the help of Him who enjoined it on you, and whose gift it is, it may be nourished and increased, until, being perfected, it render you perfect.”– Saint Augustine

“What do you possess if you possess not God?” – Saint Augustine

“The Holy Spirit has come to abide in you; do not make Him withdraw; do not exclude Him from your heart in any way.” -St. Augustine

“Unhappy is the soul enslaved by the love of anything that is mortal.” -Saint Augustine

“Pray as though everything depended on God. Work as though everything depended on you.” -St. Augustine

“The world is a book and he who does not travel reads only one page.” -St Augustine

“Love, and He will draw near; love, and He will dwell within you. The Lord is at hand; have no anxiety. Are you puzzled to know how it is that He will be with you if you love? God is love.” -St. Augustine

“You aspire to great things? Begin with little ones.” -St. Augustine

“If a vessel is to be filled, it must first be empty. So cast all evil away from you, that you may be filled to the brim.” -St. Augustine

“He willed not that any one should glory in the exalted position of any city of earth. He, too, Whose are all things and by Whom all things were created, was made poor, in order that no one, while believing in Him, might venture to boast himself in earthly riches. He refused to be made by men a king, because He displayed the pathway of humility to those unhappy ones whom pride had separated from Him; and yet universal creation attests the fact of His everlasting kingdom.” -St Augustine

“I will suggest a means whereby you can praise God all day long, if you wish. Whatever you do, do it well, and you have praised God.” – Saint Augustine

“Love has hands to help others. It has feet to hasten to the poor and needy. It has eyes to see misery and want. It has ears to hear the sighs and sorrows of men. This is what love looks like.” -St. Augustine 

“This is the business of our life. By labor and prayer to advance in the grace of God, till we come to that height of perfection in which, with clean hearts, we may behold God.” -Saint Augustine

“God in his omnipotence could not give more, in His wisdom He knew not how to give more, in His riches He had not more to give, than the Eucharist.” – Saint Augustine

“God does not command impossibilities, but by commanding admonishes you do what you can and to pray for what you cannot, and aids you that you may be able.” – Saint Augustine

“Conquer yourself and the world lies at your feet.” – Saint Augustine

“God himself will be the goal of our desires; we shall contemplate him without end, love him without surfeit, praise him without weariness.”-St Augustine (on St Paul writing: “So that God may be all in all.”)

“O eternal truth, true love and beloved eternity. You are my God. To you do I sigh day and night. When I first came to know you, you drew me to yourself so that I might see that there were things for me to see, but that I myself was not yet ready to see them. Meanwhile you overcame the weakness of my vision, sending forth most strongly the beams of your light, and I trembled at once with love and dread. I sought a way to gain the strength which I needed to enjoy you. But I did not find it until I embraced “the mediator between God and men, the man Christ Jesus, Who is above all, God blessed for ever.” He was calling me and saying: “I am the way of truth, I am the life.” Late have I loved you, O Beauty ever ancient, ever new, late have I loved you! You were within me, but I was outside, and it was there that I searched for you. In my unloveliness I plunged into the lovely things which you created. You were with me, but I was not with You. Created things kept me from You; yet if they had not been in You they would have not been at all. You called, You shouted, and You broke through my deafness. You flashed, You shone, and You dispelled my blindness. You breathed Your fragrance on me; I drew in breath and now I pant for You. I have tasted You, now I hunger and thirst for more. You touched me, and I burned for Your peace.” – from the Confessions of Saint Augustine

Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ. – from The City of God by Saint Augustine

A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers. – from Against Faustus the Manichean, by Saint Augustine

There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended. – from Sermons by Saint Augustine

“At the Lord’s table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps.” – from Homilies on John by Saint Augustine

“Let us understand that God is a physician, and that suffering is a medicine for salvation, not a punishment for damnation.” – Saint Augustine

“O Sacrament of Love! O sign of Unity! O bond of Charity! He who would have Life finds here indeed a Life to live in and a Life to live by. – Saint Augustine

“And He departed from our sight that we might return to our heart, and there find Him. For He departed, and behold, He is here.” -St. Augustine

If you see that you have not yet suffered tribulations, consider it certain that you have not begun to be a true servant of God; for Saint Paul says plainly that all who chose to live piously in Christ, shall suffer persecutions – Saint Augustine

I speak to you who have just been reborn in baptism, my little children in Christ, you who are the new offspring of the Church, gift of the Father, proof of Mother Church’s fruitfulness. All of you who stand fast in the Lord are a holy seed, a new colony of bees, the very flower of our ministry and fruit of our toil, my joy and my crown. It is the words of the Apostle that I address to you: Put on the Lord Jesus Christ, and make no provision for the flesh and its desires, so that you may be clothed with the life of Him whom you have put on in this sacrament. You have all been clothed with Christ by your baptism in Him. There is neither Jew nor Greek; there is neither slave nor freeman; there is neither male nor female; you are all one in Christ Jesus. Such is the power of this sacrament: it is a sacrament of new life which begins here and now with the forgiveness of all past sins, and will be brought to completion in the resurrection of the dead. You have been buried with Christ by baptism into death in order that, as Christ has risen from the dead, you also may walk in newness of life. You are walking now by faith, still on pilgrimage in a mortal body away from the Lord; but He to Whom your steps are directed is Himself the sure and certain way for you: Jesus Christ, who for our sake became man. For all who fear Him He has stored up abundant happiness, which He will reveal to those who hope in Him, bringing it to completion when we have attained the reality which even now we possess in hope. This is the octave day of your new birth. Today is fulfilled in you the sign of faith that was prefigured in the Old Testament by the circumcision of the flesh on the eighth day after birth. When the Lord rose from the dead, He put off the mortality of the flesh; His risen body was still the same body, but it was no longer subject to death. By His resurrection He consecrated Sunday, or the Lord’s day. Though the third after his passion, this day is the eighth after the Sabbath, and thus also the first day of the week. And so your own hope of resurrection, though not yet realized, is sure and certain, because you have received the sacrament or sign of this reality, and have been given the pledge of the Spirit. If, then, you have risen with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your hearts on heavenly things, not the things that are on earth. For you have died and your life is hidden with Christ in God. When Christ, your life, appears, then you too will appear with him in glory. – from a sermon by Saint Augustine

Saint_Augustine_by_Philippe_de_Champaigne-Saint Augustin, by Phillippe de Champaigne, (1602-1674), completed 1645-1650, oil on canvas, 78.7 × 62.2 cm (31 × 24.5 in), Los Angeles County Museum of Art

Jaume_Huguet_-_Consecration_of_Saint_Augustine_-_Google_Art_Project-The Consecration of St Augustine, by Jaume Huguet, (1412-1492), completed 1466~1475, tempera on panel, H: 272 cm (107.1 in). W: 200 cm (78.7 in), Museu Nacional d’Art de Catalunya

Breathe in me, O Holy Spirit,
that my thoughts may all be holy.
Act in me, O Holy Spirit,
that my work, too, may be holy.
Draw my heart, O Holy Spirit,
that I love but what is holy.
Strengthen me, O Holy Spirit,
to defend all that is holy.
Guard me, then, O Holy Spirit,
that I always may be holy. Amen.
-St Augustine’s prayer to the Holy Spirit

Give me yourself, O my God, give yourself to me.
Behold I love you, and if my love is too weak a thing,
grant me to love you more strongly.
I cannot measure my love
to know how much it falls short of being sufficient,
but let my soul hasten to your embrace
and never be turned away until it is hidden
in the secret shelter of your presence.
This only do I know,
that it is not good for me when you are not with me,
when you are only outside me.
I want you in my very self.
the plenty in the world
which is not my God is utter want. Amen.
– St Augustine

Holy Spirit, powerful Consoler,
sacred Bond of the Father and the Son,
Hope of the afflicted,
descend into my heart
and establish in it
your loving dominion.
Enkindle in my tepid soul
the fire of your Love
so that I may be wholly subject to you.
We believe that when you dwell in us,
you also prepare a dwelling for the Father and the Son.
Deign, therefore, to come to me,
Consoler of abandoned souls,
and Protector of the needy.
Help the afflicted,
strengthen the weak,
and support the wavering.
Come and purify me.
Let no evil desire take possession of me.
You love the humble and resist the proud.
Come to me, glory of the living, and hope of the dying.
Lead me by your grace
that I may always be pleasing to you. Amen.
-St Augustine

Love,
Matthew

Forgiveness & reconciliation…

I remember, as a child, when my mother proposed to me the concept that “there is no sin that God cannot forgive”, following her around the house the rest of the day trying to think up the most horrific sins as a child I could imagine.  My mother’s constant, identical answer, a credit to the her own faith and constancy, was always, “Nope.  He can forgive that one, too.”  I could not find a crack.
  • Forgiveness is not the same as reconciliation. Forgiveness is interior, taking place in the heart of the one who forgives. Reconciliation, the ultimate goal toward which forgiveness tends, is a two-way street. Entrusted with the “ministry of reconciliation” (2 Cor 5:18), we are called to reconcile with those willing to be reconciled with us. However, if the offender is unrepentant, God requires only that we forgive him or her interiorly. I believe that is why Jesus, who bestowed forgiveness directly upon repentant sinners (such as the “woman of the city” in Luke 7:48), forgave his murderers only indirectly. Instead of saying, “Your sins are forgiven,” he said, “Father, forgive them” (Lk 23:34). When the one who abused us continues to behave abusively, this intercessory prayer of Jesus—an outward expression of his interior forgiveness—becomes our model for fulfilling his commandment to forgive. 
  • Forgiveness means letting go of resentment. We have seen that God permits evil only so that he may bring about a greater good (CCC 412). The greatest good possible is that we grow in grace. When we hold onto resentment toward the person who hurt us, we impede grace. Instead of being like Jesus’ disciples, who gave up everything to follow him heavenward, we become like the rich young man of Matthew 19. He could have been another St. John, “the disciple Jesus loved,” for Jesus looked upon him and “loved him.” Instead, the young man “went away sorrowing” because he was unable to let go of the things that tied him to the earth. 
  • Forgiveness does not mean forgoing the demands of justice. It means wanting God’s best for that person. Where there is a crime, God’s best can mean, in the words of Mark Shea, “releasing the evildoer into the hands of God’s mercy even as you finger him to the cops.” St. Maria Goretti, as she lay dying, both forgave her attacker and answered the police’s questions so he could be prosecuted. Both actions sprang from the same desire for her attacker’s good and the good of others. God’s best also means not letting the offender continue to offend. If another is abusive, we fulfill God’s commandments by only having such contact with him or her as is safe. 
  • Forgiveness means praying for the offender. This falls under the commandment to love your enemies and pray for those who persecute you (Mt 5:44). When the mere thought of an abuser stirs up painful memories, it can be a particularly difficult commandment to follow. A Sister of Life gave me some helpful advice: Ask Mary to place the offender within her Immaculate Heart; then, pray often for Mary’s intentions. Prayer is vital to forgiveness because it connects you with the “circulatory system” of the Mystical Body of Christ—the graces that flow from its Head to its members. The more you pray for your abuser, the more healing you will receive. This leads to the most important point: 
  • Forgiveness is not within our own power. It is in God’s power. Alexander Pope had it right: to err is human; to forgive, divine. In the Mass, when the bread and wine become, through transubstantiation, the Body and Blood of Jesus Christ, it is not by the priest’s own power, but by the power of Christ acting through him. So too, when we pray for those who have offended us, we transform the detritus of evil into a seedbed of goodness—not by our own power, but by the power of the Holy Spirit working in and through us. The Catechism says that the effect of praying for our offender is so spiritually potent that it purifies our memory: “It is not in our power not to feel or to forget an offense; but the heart that offers itself to the Holy Spirit turns injury into compassion and purifies the memory in transforming the hurt into intercession” (CCC 2842, 2843). 
All this is not to say that forgiveness is without pain. Union with Christ demands interior martyrdom (2 Cor 4:11). But we’re in good company. The Catechism says our acts of forgiveness connect us with all the saints who gave their lives for the faith: “Forgiveness . . . bears witness that, in our world, love is stronger than sin. The martyrs of yesterday and today bear this witness to Jesus” (CCC 2844).”
-Eden, Dawn (2012-05-12). My Peace I Give You: Healing Sexual Wounds with the Help of the Saints (p. 92-94). Ingram Distribution. Kindle Edition.
Love,
Matthew

Words of Love and Creation

My friends Joe & Victoria got hitched on Friday!  Congrats you two!  Joe,
DO NOT try the below @home!    I have complete confidence!    Rather,
“Yes, ma’am!” seems to keep the peace for me!  
-By Br. Raymond Snyder, O.P.
“If you are like me and grew up attending religious education classes of
some sort (CCD = Confraternity of Christian Doctrine), you may have come
across the line, “If God stopped thinking about you at any instant, you
would immediately disappear; you would cease to exist.” What a terrifying
thought to offer the inquisitive mind of a child! The suggestion seems to
be that, on occasion, either through forgetfulness or malice, God
annihilates some unfortunate person or persons. But this is not true; God
doesn’t even annihilate demons or the damned – although some may wish,
much less unsuspecting third graders.
Of course, the remark is well meant, and, properly understood, it is a
vivid reminder of a profound metaphysical truth, namely, that we all
depend on God for both our coming to be and our preservation in being.  
Indeed, meditating on this truth can help us to grow in wisdom and
humility, whether we are third graders or thirty-somethings.  For some
reason, it seems easy for people to accept the notion that they have their
origin in God, but the fact that they are preserved in existence by God at
every moment never crosses their minds. The key idea here is that God’s
act of creation is not a one-time event, but rather extends through time.  
Since God is universal cause of all things, anything that exists not only
has its origin in God, but also its conservation in being. God alone
exists necessarily; God alone cannot not exist. All other beings exist
contingently; they might not have existed, and they depend upon God, the
Necessary Being, for their continuance in existence.
The popular notion, which runs completely contrary to this, is that, once
we come into being, we exist independently of God; we are on our own and
autonomous. Worse yet, some seem to believe—and perhaps we all sometimes
act as if we believed—that we are the cause of our own existence. As if we
could ever pat ourselves on the back and say, “Good job, self, I am glad
you decided to exist! What a great idea it was to come into being!” No,
however much we may fool ourselves, our existence is a gift, and it is a
gift that continues as long as we continue. “What have you that you have
not received?” asks St. Paul. And, of course, the appropriate response is,
“Nothing. Not even myself.”
There is something utterly foundational about this truth. Prior to the
fact that we are able to act as genuine causes, or the fact that we can be
perfected by the grace of God, there is the fact that we depend on God for
our very being. The most intimate words that Our Lord spoke to St.
Catherine of Siena, O.P. express this same truth:  “You are she who is
not; I am He Who is.” This is not the type of romantic language that we
usually associate with a mystic. In fact, it might seem like quite an insult. The
Bridegroom does not tell his mystical bride, “I love you,” but rather,
“You are nothing.” In reality, however, these words are right and just.  
Humility consists in knowing what one truly is in relation to God, and St.
Catherine was blessed to receive this knowledge directly from our Lord. Far 
from being an insult, these were the intimate words of the divine Spouse.”
Love,
Matthew

Virtue

-“Allegory of Virtue”, Corregio
File:Efez Celsus Library 2 RB.JPG
-classical virtue, Ephesus
-“Virtue coming to the aid of Christian Faith”, Titian

-traditional Chinese symbols for virtue

“A virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself. The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.” 


-Catechism of the Catholic Church, #1803



For I agree with you that there is a natural aristocracy among men. The grounds of this are virtue and talents.
-Thomas Jefferson, to John Adams from Monticello, Oct. 28, 1813


Satan’s tools

There is a story about Satan selling some of his tools at a garage sale he was giving. There on tables grouped by importance were his bright, shiny but deadly trinkets.

One could find tools that made it easy to tear others down.  And for those who had big egos, there were lenses for magnifying one’s own importance, but if you looked through them the other way, you could also use the lens to belittle others.

An unusual assortment of gardening implements stood together with a guarantee to help your pride grow by leaps and bounds.  Also in prominence was the rake of scorn, the shovel of jealousy for digging a pit for your neighbor, tools of gossip and backbiting, of selfishness and apathy.

All of these were pleasing to the eye and came complete with great promises and guarantees of prosperity.  The prices, of course, were steep but a sign declared “Free Credit Extended” to all.  “Take at least one home, use it.  You don’t have to pay until later!” old Satan cried rubbing his hands in glee.

One prospective buyer was looking at all the things offered when he noticed two well-worn, non-descript tools standing in one corner.    Not being nearly as tempting as the other items, he found it curious that these two tools had price tags higher than any other.

When he asked why, Satan just laughed and said, “Well, that’s because these two are more useful to me than the others.  I can pry open and get inside a person’s heart with these when I cannot get near them with my other tools. Once I get inside, I can make people do what I choose. They are badly worn because I use them on almost everyone, since very few people know that they belong to me.”

Satan pointed to the two tools, saying, “You see, I call that one Doubt and the other Discouragement. Those will work when nothing else will.”

“I raise my eyes toward the mountains. From whence will my help come?
My help comes from the LORD, Who made heaven and earth.”  Ps 121:1-2

Love,
Matthew

The Pope & condoms

OK.  Where angels fear to tread, and always attempting to seek reason and clarity in the midst of every argument, as a certified catechist in the Archdiocese, and in training to be a catechetical leader, I certainly am no expert on Humanae Vitae, Theology of the Body, or the biology/pathology of HIV/AIDS.  Is that enough of a disclaimer, or does that convince you of the uselessness of reading any further.

Please do not crucify me for this vain attempt at clarification.  A debate amongst friends prompting my amateurish attempt at it.  I am, however, by general inclination, the devil’s advocate, much to the woe and chagrin of those who know, and yes, perhaps even love me.  Had I found as simple or certainly simpler explanation online as I am attempting here from a certainly more authoritative source, I would have immediately referred you to it and saved myself the time and trouble.  However, I am still seeking such a resource.

This question is one of those many Catholic answers which do not lend themselves to sound bites.  Most Catholic answers do not lend themselves to sound bites.  The modern world operates on sound bites and cannot tolerate any explanation longer than fifteen seconds with lots of pictures, music, and fun, pleasing imagery.  If the Church is guilty of anything, it is guilty of brilliant theology, and lousy reduction of that brilliant theology into sound bites, as if that were even possible.  Hence, the joie de catechesis.  Seriously, can you think of a more thrilling challenge in the 21st century?  I can’t.  Hence, here I am, amateur though I may be.

This particular instance regarding the pope’s latest comments in Africa, in my amateur opinion, is one of those many exquisite and regular moments.  It really does depend on what your definition of “is” is, and understanding the milieu of either side to understand how either side could sincerely be saying what they are saying, and not merely being ideological.  Please let me attempt to explain.  

Being an amateur student of the Theology of the Body and having trained myself using Ascencion Press’ “Theology of the Body for Teens”, and having some experience in amateur reduction of brilliant theology into teen speak, I sally forth to my own destruction below.

Let us begin with the facts, the simplest first.  Always a solid and reasonable place to begin in debate.  AIDS is a horrific, terrible disease of which I know nothing.  Deo Gratias.  Secular and Catholic thought wants to prevent AIDS.  Laudable and understandable and commendable.  Agreed.  See that wasn’t so bad.  We can agree.  Secular thought assumes human beings are devoid of the ability to control themselves and that that is even a laughable suggestion; therefore, the next best suggestion is some mechanical device which allows the sexual act, but may prevent the spread of the disease.  I get it.

Catholic thought has such a radically different approach to sexual union than the secular world.  For the secular world, sexual gratification is utilitarian.  The individual gets something for themselves out of it.  Catholic thought sees the sexual union as giving of oneself to the other.  It is not intended at all or whatsoever for self-gratification, that is a side benefit, although the joy of the moment is God’s gift, too.  

Catholic thought is so poetic in terms of this mutual self-giving, and ultimate union of God and mankind, in a very theological and beautiful, and not scatological way, it is difficult for most people, if not all, to wrap their minds around these ideas, and they only begin to illuminate in the depths of reflection and contemplation on the Theology of the Body.  Children are the fruit of this union.  The union is so sacred and so reflective of the Divine union, that placing anything that might interrupt or impede this union between two persons of the opposite sex expressing sincere love for one another is anathema, hence the Church’s opposition to same sex unions, contraception, or perversion of any kind.  Notice, please, I did not say Catholics always live this ideal consistently, sinners that we are, but this is the ideal.

Besides the theological objections, the Holy Father would appear to have had in mind, forgive my boldness in assuming I know his intentions, the practical reality that the great majority of human beings over-simplify, and if offered a false panacea such as a condom and infected with HIV/AIDS, and lacking, potentially, the love and concern of the other, as Catholic thought would require, the infected person because they believe a condom is a rock solid preventative may resume sexual activity indiscriminately, as if they were not infected with HIV/AIDS.  Catholic thought would call to that individual to consider morally and conscientiously the implications of their continuing sexual activity and exercise love of the other manifested in self control, with the aid of grace.  What if it breaks?

It is these considerations which I understand led the Holy Father to suggest condoms may not be the ultimate preventative against the spread of HIV/AIDS, but rather, may lead to more infection than abstinence.  Did that make any sense?  I would really appreciate a professional Catholic moral theologian correcting my many mistakes I know are extant from my ignorance.

In Christian love,
Matthew