Outside of the Church There is No Salvation

As much as I try to avoid it, I have this knack for getting myself involved in Protestant – Catholic debates. I don’t enjoy the debating...the constant sparring...the hours of time that it saps as I try to give a defence for my Catholic faith – especially when it is with people whom I love, and consider as brothers and sisters in Christ.

Yet, even as I try to steer clear of the debates, I am always reminded that if I remain silent when I should say something, I will have to give an account for it when I stand before the Lord at the Final Judgement. And so, I take up the mantle, often reluctantly, but pray that in some small way, God is using me to plant seeds in the hearts of those that I enter into discussions with.

An interesting thing that I have noticed a few times in these debates is that just when you seem to be making some progress, the Protestant debater will seek to divert the subject by randomly introducing an argument based on the Catholic Church’s position of “extra Ecclesiam nulla salus” – outside of the Church there is no salvation.

The basis of the argument

Their argument usually follows this sort of logic:

• A – Catholics say that outside of the Church there is no salvation
• B – Catholics say that the Catholic Church is the only true Church established by Christ
• C – Catholics also say that non-Catholic Christians are still Christian and can be saved

Therefore, they argue, that if A and B are right, then C must be false...or else, if A and C are right, then B must be false.

The solution to the argument

Whilst these arguments sound plausible on the surface level, all they really do is betray that the Protestant arguing these things does not understand what the Catholic Church actually teaches regarding these things.

So, what DOES the Catholic Church mean when she says that “outside of the Church there is no salvation”?

Before looking at the Church’s teaching specifically, it would be worthwhile to be reminded of the reason that the Church has established this teaching.

Why does the Church teach “Extra Ecclesiam Nulla Salus”?

The basis for the Church’s teaching is that Jesus Christ is the Way, the Truth, and the Life; and that no man comes to the Father but by Him (Jn 14:6). In other words, the foundation of the Church’s teaching is that outside of Christ there is no salvation. But the Church doesn’t stop there, because Christ didn’t stop there.

Jesus emphatically taught that He would establish and build His Church – not just for convenience’ sake; but also for the sake that His Body would continue His work of salvation in the world after His Ascension into Heaven. St. Paul developed this doctrine by proclaiming that the Church is nothing less than the Body of Christ, and Jesus Christ is her Head. In this way, St. Paul reminds us that Christ and His Church are inseparably ONE. You cannot be IN Christ if you are not IN His Body, the Church.

And this is one reason why the New Testament constantly reminds us that baptism is necessary for salvation – because baptism is the “door” by which we enter the Church – it is through baptism that we are born again into the family of God (which is another image that St. Paul uses for the Church in 1 Tim 3:15).

So, the reason that the Church teaches “extra Ecclesiam nulla salus” is because she is inseparably united to Christ, and outside of Christ there is no salvation.

What does the Church mean when she teaches “Extra Ecclesiam Nulla Salus”?

Now that we’ve established WHY the Church teaches this truth, it still doesn’t shed any light on the apparent contradiction whereby Catholics can consider non-Catholic Christians to be brothers in Christ.

Let’s start by saying what the Church does NOT mean – “extra Ecclesiam nulla salus” does NOT mean that only those people who are visibly members of the Catholic Church will be saved. And this is where most Protestants get unstuck. Yes – it is true that the Catholic Church is the one true Church established by Christ. But that doesn’t mean that only Catholics will be saved.

The first thing to understand is that it is through the Sacrament of Baptism that we are united to Christ (Rom 6:3-4). Because baptism can be performed by anyone, the Catholic Church accepts that many Protestants have been validly baptised. And because the Catholic Church IS the Body of Christ, all those who have been baptised into Christ are part of the Catholic Church - even though they may not accept or acknowledge this. As the Catechism of the Catholic Church puts it:

“All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church.” – CCC # 818b

All those who have been baptised into Christ are, by virtue of their baptism, united to the Catholic Church. However, because they are not in FULL communion with the Church, that union is imperfect. The Council Fathers at Vatican II affirmed this when they said:

“The Church recognizes that in many ways she is linked with those who, being baptized, are honoured with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter.” – Lumen Gentium # 15

“Men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect. The differences that exist in varying degrees between them and the Catholic Church - whether in doctrine and sometimes in discipline, or concerning the structure of the Church - do indeed create many obstacles, sometimes serious ones, to full ecclesiastical communion.” – Unitatis Redintegratio # 3

To restate it – all who have been baptised into Christ have put on Christ...and because of Christ’s inseparable union with His Church, all who have been baptised into Christ have been baptised into the Catholic Church. In the case of our Protestant brethren, the union is not perfect – but it is still a union nonetheless.

This is why it is possible to affirm that outside of the Church there is no salvation – and at the same time to affirm that those who are not in perfect union with the Catholic Church can indeed be saved. The apparent contradiction is resolved when we see that even Protestants are included “within the Church” by virtue of their baptism.

That doesn’t mean that we don’t have to work towards unity. The very fact that Christianity is divided is a scandal to the world, and a hindrance to the Gospel. Which is why Vatican II also issued the Decree on Ecumenism (Unitatis Redintegratio) as part of the understanding that all Christians, and ESPECIALLY Catholics, should be compelled by the love of Christ to do what we can to foster unity with our separated brethren and pray that all Christians may oneday be united together again in the One, Holy, Catholic, and Apostolic Church.

The argument from “Anathemas”

Another complaint that frequently emerges is the anathemas that the Catholic Church has pronounced over her 2,000 year history...particularly those that arose during the Protestant Reformation of the 16th century. For example, the Council of Trent said that:

“If any one receive not, as sacred and canonical, the said books entire with all their parts, as they have been used to be read in the Catholic Church, and as they are contained in the old Latin Vulgate edition; and knowingly and deliberately contemn the traditions aforesaid; let him be anathema.” – Fourth Session

In other words, the Council of Trent condemned as anathema those who don’t accept the books that many Protestants today call the “Apocrypha”.

Most Protestants today don’t accept the Catholic Canon of the Old Testament – therefore, the argument goes, that they must be anathema. But they see this as a contradiction – how can they be considered as Christian and anathema at the same time?

How do the Anathemas fit into the Church’s teaching of Extra Ecclessiam Nulla Salus?

We have established what the Church means when she says that outside of the Church there is no salvation – and that Protestants are not “outside of the Church”. But how should we understand the anathemas in light of this? And do these two thoughts contradict one another?

The first thing to bear in mind is that the anathemas must be understood in the context of the time they were pronounced. Anathemas are usually issued by the Church to counter heresies that were being battled at that specific time in history. For example, the anathemas of the Council of Trent were pronounced to address the heresies that had emerged as a result of the Protestant Reformation.

The next thing to remember is that the Catholic Church does not claim to have binding authority over non-Catholics. So the anathemas of the Council of Trent were aimed at Catholics who had become Protestants and were subsequently teaching against the doctrines of the Church. They were Catholics who willingly rejected the Church’s teaching – and so the Church had the duty to declare the anathemas as part of her Divine duty of protecting and shepherding God’s Flock.

That’s an important point to grasp – when the anathemas were pronounced, they were pronounced over Catholics who willingly rejected the faith that they once held to be true. So, for Protestants today, living in the 21st century, the Church's position is that they cannot be blamed for the schism that arose in the 16th century. As such, the Church considers Protestants today as brothers in Christ – and not anathema.

Here’s what the Catechism has to say on the matter:

“In fact, in this one and only Church of God from its very beginnings there arose certain rifts, which the Apostle strongly censures as damnable. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame. The ruptures that wound the unity of Christ's Body - here we must distinguish heresy, apostasy, and schism - do not occur without human sin:
Where there are sins, there are also divisions, schisms, heresies, and disputes. Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers.” – CCC # 817

“However, one cannot charge with the sin of the separation those who at present are born into these communities and in them are brought up in the faith of Christ, and the Catholic Church accepts them with respect and affection as brothers .... All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church.” – CCC # 818

“Furthermore, many elements of sanctification and of truth are found outside the visible confines of the Catholic Church: the written Word of God; the life of grace; faith, hope, and charity, with the other interior gifts of the Holy Spirit, as well as visible elements. Christ's Spirit uses these Churches and ecclesial communities as means of salvation, whose power derives from the fullness of grace and truth that Christ has entrusted to the Catholic Church. All these blessings come from Christ and lead to him, and are in themselves calls to ‘Catholic unity’." – CCC # 819

Thus, whilst the anathemas could be considered as binding upon men like Martin Luther and John Calvin, who knew better when they willingly rejected their Catholic faith; they cannot be held as binding upon those, those who through no fault of their own, are found in congregations which follow Luther’s and Calvin’s teachings – because they cannot be held responsible for the sin of schism that men like Luther and Calvin were guilty of.

Do Protestants need to become Catholic?

When presented with the above explanation of the Catholic Church’s position, Protestants, without conceding the argument, may sometimes accept that it is at least a logical and reasonable response. But, the usual comeback is then “OK – so I actually don’t need to become Catholic in order to be saved”.

Strictly speaking, that is true – but it is also a cop-out because it indicates that the person making such a statement seems to be more concerned about comfort than he is about truth.

Not only that, but because he has been presented with the truth, he has also been presented with the opportunity to seek out that truth. And to ignore that opportunity would be unwise in light of the Lord’s words that “to whom much has been given, much will be required” (Lk 12:48).

This sort of thinking is also dangerous in that a person may end up becoming fully convinced of the truthfulness of the Catholic faith, and yet still choose to remain outside of full communion with the Catholic Church. A conscious rejection of truth is a conscious rejection of Christ, because Jesus Christ is Himself THE Truth. In this way, such a person, by their conscious decision to reject truth, ends up separating himself from Christ.

Why is this so important?

It is important for a number of reasons.

Firstly, because truth is absolute and truth really does matter. Jesus Christ is the Truth, and as lovers of Christ, Christians must continue to seek the truth in Christ until they have found it in all its fullness.

Related to this, the second reason is that misconceptions are a hindrance to the pursuit of truth. So, it is necessary that misconceptions be cleared up.

Thirdly, because the divisions that exist within Christianity are a scandal to the world and it is the duty of all Christians to strive in love for the unity that Christ Himself desired and prayed for. Vatican II’s Decree on Ecumenism summed it up nicely:

“The restoration of unity among all Christians is one of the principal concerns of the Second Vatican Council. Christ the Lord founded one Church and one Church only. However, many Christian communions present themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in mind and go their different ways, as if Christ Himself were divided. Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature.” – Unitatis Redintegratio # 1

Why is Water Added to Wine in the Holy Mass?

 

 

 

 

 

 

 

 

 

 

 

Many people who witness the Holy Mass, but don’t fully understand it, will often come away thinking that it is a beautiful ritual – but nothing more than that. Then there are others who, in their misguided zeal, say that the Holy Mass is far from beautiful...in fact they claim that it is naught but an idolatrous religious affair filled with empty and pagan rituals. Fortunately, those who understand the depth of what is taking place in the Mass know better...

When we celebrate Mass, time and space are transcended, and we in fact enter into the Heavenly Jerusalem where we celebrate the Heavenly Liturgy with the Angels and Saints of all ages (see Heb 12:22). This is one reason for the responsorial at different points in the Mass:

“Lift up your hearts”......“We lift them up to the Lord”.

When we understand that time and space are transcended in the Holy Mass, we also starts to see how it is possible for the Sacrifice of the Mass to be none other than the Sacrifice of Christ on the Cross at Calvary. The Eucharistic Sacrifice is not a re-sacrificing of Jesus Christ. Our Blessed Lord was sacrified once-for-all on Golgotha Hill 2,000 years ago. No! The Mass and Calvary are the selfsame sacrifice. In other words, what happened 2,000 years ago on Calvary is made present to us in every single Mass. [For example, see here, here, here, and here.]

To begin to understand the Mass, we first need to understand that it is not just some human ritual invented by the Apostles or Church Fathers. On the contrary, the Mass is the Divine Liturgy that has been instituted by the Lord Jesus Christ for His Holy Church; and all the rituals contained within the Mass have as their Author the Holy Spirit. As such, they can never be empty or idolatrous. In fact, to even say that the Mass is simply “beautiful” would be a gross understatement. The Mass is not simply beautiful – it is so much more than that....it is Divine!

To illustrate this, I’d like to take a look at just one very “small” ritual within the Mass – so small that it can easily go unnoticed...but if we miss it, we also miss something that has the deepest theological significance. I am speaking of the moment in the Mass when the priest adds the water to the wine before the Consecration.

To casual onlookers, this little act may seem a bit peculiar, and they may shrug it off without thinking much of it; but the truth is that this little act carries with it amazing relevance. For example, when the water is added to the wine, it is basically turned into wine – and this might remind us of the first sign performed by our Blessed Lord – when He miraculously turned the water into wine (see Jn 2:1-11). And if He can turn water into wine, then we have no reason to doubt that He can also turn the same wine into His Most Precious Blood.

But wait...there's more...

The Catechism of the Council of Trent reminds us that this practice of adding water to the wine for Consecration is actually derived from Apostolic tradition. And the Catechism goes on to provides us with three principal reasons for this practice:

Firstly, water must be added to the wine in imitation of Our Lord; who mingled water with wine at the Last Supper. This was attested to by St. Cyprian:

“[Solomon] declares the wine mingled [referring to Prov 9:1-2], that is, he foretells with prophetic voice the cup of the Lord mingled with water and wine, that it may appear that that was done in our Lord’s Passion which had been before predicted.” – Epistle 62, Chapter 5

Secondly, by adding the water to the wine, the faithful are reminded of the blood and water that issued from the side of Christ when He was pierced through with the lance (Jn 19:34).

Thirdly, water in Scripture often symbolises “the peoples, and multitudes, and nations” (e.g. Rev 17:15). It is the same “peoples, and multitudes, and nations” that Jesus Christ died for, and so the water mingled with wine signifies the union of the redeemed with Christ their head.

 

Without even going into any great detail in respect of the above points raised by the Catechism of the Council of Trent, one can begin to appreciate that there is a depth of Mystery in this simple little action in the Mass.

But wait...there's more...

The points raised by the Catechism are just a beginning. There is another point that I believe is worth adding, derived from the ritual itself.

When the priest (or deacon, if present) adds the water to the wine, he silently prays the following prayer:

“By the mystery of this water and wine may we come to share in the divinity of Christ who humbled Himself to share in our humanity.”

In reversal of the third point raised by the Catechism, in this prayer the people are symbolised by the wine in the chalice; and the divinity of Christ is symbolised by the pure water descending from above. Thus the mingling of water and wine serves to remind us of the Incarnation – the pure water descends from on high to be mingled with the wine, and this mingling is so complete that once they are mingled they cannot be separated. In the same way, God the Son descended from the Highest Heaven to make His tabernacle with men (Jn 1:14).

But wait...there’s more...

By this mingling of water and wine, we are not only being reminded of the Incarnation, but we are being reminded of the very reason for the Incarnation. But not only that...we are also being reminded of the very reason for the Mass!

St. Athanasius reminds us what the reason for the Incarnation was:

“God was made man, so that we might be made God” - On the Incarnation; Chapter 54:3

And as I have pointed out previously , this reality is brought about most especially in Most Blessed Sacrament when we receive the Lord Jesus in Holy Communion. We bring our gifts of bread and wine, as symbols of all that we are and have; then the Lord Jesus Christ turns these gifts into His Own Precious Body and Blood, which He in turn offers to us in Holy Communion...and in this Holy Communion we become united with Him so that we can be drawn more and more into His Divine Nature and be conformed to His image.

Isn’t that amazing? Who would’ve thought that all this could be represented by the simple act of adding a few drops of water to a chalice filled with wine? Often it’s the little things that teach us the greatest lessons...

Does Baptism Save Us?

 

 

 

 

 

 

 

 

 

 

 

 

In a blog I posted a while back on Circumcision and Baptismal Regeneration, an interesting discussion ensued with an “Anonymous” Protestant. He tried to argue that the Catholic teaching of baptismal regeneration was damnable heresy. He tried to use 1 Pet 3:21 in an attempt to argue that it is not baptism which saves...but “spiritual baptism”:

“And baptism, which this prefigured [i.e. the Great Flood and Noah’s ark], now saves you – not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ” – 1 Pet 3:21

His argument was basically that St. Peter’s reference to baptism saving us – but not as a removal of dirt from the body – was a reference to spiritual baptism, not physical baptism i.e. the body is physical; conscience is spiritual; therefore, St. Peter was talking about spiritual baptism.

I dealt with the Anonymous comments at the time, but recently as I was reading the book of Hebrews, I was reminded of the discussion as I read a passage which sheds some light on 1 Pet 3:21. 

Before I explain further, I need to digress slightly...

Protestants who hold to the tradition of Sola Scriptura hold as a fundamental principle that Scripture interprets Scripture. This is good insofar as it goes, but it fails to see an underlying circular argument which always comes back to private interpretation. In other words, Sola Scriptura is REALLY Sola Mea i.e. it’s not so much about Scripture interpreting Scripture, but more about how “I interpret Scripture interpreting Scripture”. The logical conclusion of “Sola Scriptura” is that Scripture is ultimately interpreted according to the individual interpreter’s own preconceived theology. For example, a Baptist using the principle of “Scripture interpreting Scripture” will formulate a very different “Biblical” framework for baptism than a Presbyterian using the exact same principle. Both appeal to Sola Scriptura...and Scripture interpreting Scripture...yet they come to completely opposing views.

The Catholic position embraces the principle of Scripture interpreting Scripture, but also goes further. The Catholic Church teaches that “Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written” (CCC # 111). The Spirit was given by Christ to His Church for the purpose that He would always lead the Church in all truth (Jn 16:13); ensuring that throughout all ages, the Church would ALWAYS remain the pillar and foundation of truth (1 Tim 3:15).

So, for the Catholic, Scripture certainly does interpret Scripture, but always within the guidance of Apostolic Tradition and the interpretive authority of the Holy Catholic Church.

OK...back to the topic at hand...

The passage in Hebrews which sheds light on 1 Pet 3:21 is Heb 9:13-14. For ease of reference and comparison, here are the two passages:

“And baptism, which this prefigured, now saves you – not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ” – 1 Pet 3:21

“For if the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, purify our conscience from dead works to worship the living God!” – Heb 9:13-14

To put Heb 9:13-14 in context, the author has been dealing with the various Old Testament ceremonies which were unable to perfect the consciences of the Old Testament worshipper (v9). This included the various baptisms in the Old Testament (v10). [Which, by the way, is an interesting point for Baptists to consider – given that they mistakenly hold that baptism always means immersion; whereas these Old Testament baptisms were carried out by sprinkling.]

The reason the Old Testament ceremonies could not perfect the conscience was because they were symbols that pointed forward to fulfilment in the Passion of Christ. As symbols of the reality to come, they were incomplete. But now Christ has come; He has died on the Cross for the sins of the world, and He has risen again for our justification. And so the Old Testament symbols now give way to the New Testament realities (vv11-12).

Now this doesn’t mean that the Old Testament symbols were completely empty. No – the author of Hebrews tells us that although they were not able to perfect the conscience (v9), they were able to purify the flesh (v13). But now in the New Covenant, the Blood of Christ has been shed and so the conscience of the worshipper is able to be purified. And this is the same point that St. Peter was making in 1 Pet 3:21 – that baptism in Christ is not like the Old Testament symbols which only purified the body – NO! Baptism in the New Covenant purifies our very conscience – not by virtue of the water, but by virtue of the Blood of Christ shed for the one being baptised.

To confirm that this has always been the understanding of the Church, handed down from the Apostles, consider the following sample of quotes from the Church Fathers which show that they unanimously agreed that baptism regenerates us and washes away our sins:

St. Justin Martyr (AD 155)

In speaking of converts to Christianity, St. Justin states that after a time of fasting and remission of former sins:

“they are led by us to a place where there is water; and there they are reborn in the same kind of rebirth in which we ourselves were reborn: in the name of God, the Lord and Father of all, and of our Saviour, Jesus Christ, and of the Holy Spirit, they receive the washing with water. For Christ said, ‘Unless you be reborn, you shall not enter into the kingdom of heaven.”...The reason for doing this, we have learned from the Apostles.” – First Apology; Chapter 61

St. Theophilus of Antioch (AD 181)

“Those things which were created from the waters were blessed by God [referring to Creation], so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and the bath of regeneration” – To Autolycus; Book 2, Chapter 16

St. Clement of Alexandria (AD 202)

“When we are baptised, we are enlightened...It is a washing by which we are cleansed of sins; a gift of grace by which the punishments due our sins are remitted...” – The Instructor; Book 1, Chapter 6

Tertullian (AD 206)

“...Baptism is itself a corporal act by which we are plunged in water, while its effect is spiritual, in that we are freed from sins.” – On Baptism; Chapter 7

St. Jerome (AD 397)

“All sins are forgiven in baptism” – Epistle 69, To Oceanus; Chapter 4


How is it possible that water is able to wash away sins? St. Augustine explains:

“From the moment that Christ is immersed in water, from that moment water washes away all sins.”

“The Lord is baptised, not having occasion to be cleansed, but that, purifying the waters by the contact of His pure flesh, they may have the power of cleansing.” – Sermon de Tempore; 29, 36, 37

And St. John Chrysostom concurs:

“The water of baptism, had it not been sanctified by contact with the body of our Lord, could not purge the sins of believers.”

What is the point of all this? The point is to remind us that our baptism is not just an empty symbol. It is something far greater than that. By our baptism, we are crucified and risen with the Lord Jesus Christ; we are born again; and as the author of Hebrews reminds us – through our baptism we are purified from dead works to worship the living God (Heb 9:14). Through baptism we have been made alive (regenerated) by a sharing in the Life of the Living God – and our only reasonable response should be to worship and adore God forever for giving us such an amazing and unmerited gift. In the words of the Catechism of the Council of Trent:

“...it is especially required of every Christian man to strive to spend each day of his life as holily and religiously as if it were that very day on which he had received the sacrament and grace of baptism.” – Question XL

The Four Gifts of our Glorified Bodies

In the Second Reading for today (Second Sunday of Advent, Year C), we hear St. Paul say:

“Brothers and sisters:
I pray always with joy in my every prayer for all of you,
because of your partnership for the gospel
from the first day until now.
I am confident of this,
that the One who began a good work in you
will continue to complete it
until the Day of Christ Jesus.
God is my witness,
how I long for all of you with the affection of Christ Jesus.
And this is my prayer:
that your love may increase ever more and more
in knowledge and every kind of perception,
to discern what is of value,
so that you may be pure and blameless for the Day of Christ,
filled with the fruit of righteousness
that comes through Jesus Christ.” – Phil 1:4-6, 8-11

 

St. Paul talks about growing in knowledge and understanding so that we can become pure and blameless, and so prepare ourselves for the Day of Christ, in which the faithful will reach perfect goodness (the fruit of righteousness) through Christ. As mentioned in my previous blog, this is achieved ultimately in the Beatific Vision, where we are made to be fully like our Lord Jesus Christ because we behold Him as He is (1 Jn 3:2).

As we prepare for the coming of Christ in this Season of Advent, our hearts and minds should be drawn particularly to the final article of the Apostles’ Creed:

“I believe...in the resurrection of the body, and life everlasting. Amen”

I am busy reading through the Catechism of the Council of Trent, and I happened to be reading through the Catechism’s explanation of this final Article of the Apostles’ Creed, which is certainly worth the read if you have never read it. What I found particularly significant, is the Catechism’s teaching on “What Gifts the Bodies of the Blest shall be adorned after the Resurrection” (see Part I - Question XI).

The Catechism on this point is so profound that I had to share it. There are four gifts principally which our Resurrected bodies will enjoy in Heaven. They are:

1) Impassibility – the gift whereby our glorified bodies will be beyond the reach of suffering any pain or any inconvenience. 

2) Brightness / glory – the gift whereby our glorified bodies will be said to “shine like the sun” (Matt 13:43).

3) Agility – the gift whereby our glorified bodies will be able to go wherever the soul shall please without any hindrance. 

4) Subtility – the gift whereby our bodies will be in complete subjection to the dominion of our souls. 

Of all the above gifts, I’d have to say that my “favourite” is subtility. In our current weak bodies, the flesh and the spirit are at enmity against each other; we want to do good, but we struggle to; we want to avoid sin, but we find ourselves constantly falling (Rom 7:21ff). Or as Our Lord said, the spirit is willing, but the flesh is weak (Matt 26:41). With the great gift of subtility, our bodies will be in complete subjection to our souls, which in turn will be in complete subjection to God...and so we will be able to perfectly obey the will of our Heavenly Father.

As if to spur us on, the Lord God has left us examples of these great gifts in Our Lord Jesus and in His Blessed Mother. That is a whole different topic, but it is worth mentioning as something to meditate upon during these days of Advent. If we want to attain to these gifts, let us never cease to ask Our Lord through Mary for them. 

And with these amazing gifts in mind, promised by Our Lord to all those who persevere in faith, may we grow in our love for Him as we await the blessed hope and coming in glory of our Great God and Saviour Jesus Christ.

Did Jesus Abrogate the Priesthood?

The Second Reading for today (31st Sunday in Ordinary Time, Year B) begins with the following verse:

“...the former priests were many in number, because they were prevented by death from continuing in office; but He [Jesus] holds His priesthood permanently, because He continues forever.” Heb 7:23

Protestants often like to appeal to this verse (and other similar ones) to argue that the Catholic Church is in error because we still have priests. They argue that this verse clearly teaches that we no longer need priests, because Jesus is now our One and Only High Priest. What’s more, they appeal to verses like 1 Pet 2:9 and Rev 1:6 claiming that we are all priests and therefore no longer have need of a priesthood.

Unfortunately, as well-meaning as their arguments might be, they are not accurate. For example, Israel was also a “kingdom of priests” (see Ex 19:6), and yet they still had a ministerial priesthood. The Church teaches that all Christians are indeed priests, by virtue of our baptism; but, there is a difference between this common priesthood of all believers and the ministerial priesthood:

Christ, high priest and unique mediator, has made of the Church "a kingdom, priests for his God and Father." The whole community of believers is, as such, priestly. The faithful exercise their baptismal priesthood through their participation, each according to his own vocation, in Christ's mission as priest, prophet, and king. Through the sacraments of Baptism and Confirmation the faithful are consecrated to be a holy priesthood. (CCC #1546)

The ministerial or hierarchical priesthood of bishops and priests, and the common priesthood of all the faithful participate, "each in its own proper way, in the one priesthood of Christ." While being "ordered one to another," they differ essentially. In what sense? While the common priesthood of the faithful is exercised by the unfolding of baptismal grace --a life of faith, hope, and charity, a life according to the Spirit--, the ministerial priesthood is at the service of the common priesthood. It is directed at the unfolding of the baptismal grace of all Christians. The ministerial priesthood is a means by which Christ unceasingly builds up and leads his Church. For this reason it is transmitted by its own sacrament, the sacrament of Holy Orders. (CCC #1547)

But what about Heb 7:23 quoted above? The Scriptures can sometimes be a funny thing – they can easily be twisted to teach almost anything that you want them to teach (2 Pet 3:16). Which is why St. Peter warns that the interpretation of Scripture is not a private affair (2 Pet 1:20). Rather, the Church, guided by the Holy Spirit, is the pillar and foundation of truth (1 Tim 3:15) – as such, it the Church is entrusted with the right interpretation of Scripture. 

The common Protestant interpretation of Heb 7:23 is just one such misinterpretation. In fact, the way this verse is often used against Catholics is actually taken out of context. The point the author of Hebrews is trying to make starts a few verses earlier.

Beginning in Heb 7:11, the author of the Epistle talks about the Levitical priesthood according to the “order of Aaron”. He goes on to make the point that Jesus was not of the line of Aaron, so He could not be a Levitical priest. But, he argues, this is not a problem because God made a promise that the Messiah would be of the “order of Melchizedek”. He goes on to show how the “order of Aaron” was not an eternal arrangement; but the “order of Melchizedek” was. 

At this point, we need to take a bit of a detour before proceeding because we need to understand what the “order of Aaron” and “order of Melchizedek” actually refer to. 

Melchizedek lived a few hundred years before the time of Moses and Aaron. According to Gen 14:18, he was the King of Salem (later Jerusalem) and also the “priest of God Most High”. He seems to appear out of nowhere to bless Abram (later Abraham) after Abram won a battle to rescue his nephew (Lot). Throughout the book of Genesis, we see that this kind of blessing was familiar to the Patriarchs – it was the blessing conferred to the eldest son to take up the mantle of the father; and he would in turn bless his eldest son as his death drew near. Now, what was this all about? 

Before the establishment of the Levitical priesthood, there was already a priesthood in existence. It began with the first man (Adam) and was passed on by the priestly blessing to the firstborn son – and so the priesthood was perpetuated. Without going into too much detail, Melchizedek is none other than Shem (the son of Noah) who passed on the priestly blessing to his descendent, Abram (presumably because his death was imminent). This same blessing was passed from Abram, to Jacob, to Isaac, and so on down until we reach the time of Moses and Aaron. 

So if there was a priesthood before and leading up to Aaron, why was it changed? Again, without going into too much detail, the Levitical priesthood was instituted because of the failure of the then-existing priests (i.e. the firstborn sons) in the incident of the Golden Calf (see Ex 32). The Levites alone were willing to take up God’s challenge to dispel the idolaters within Israel (Ex 32:25-29), and for this reason they were instituted as the “new” priesthood. 

“Today you have ordained yourselves for the service of the Lord, each one at the cost of a son or a brother, and so have brought a blessing on yourselves this day.” (Ex 32:29)

Notice especially that their ordination as the new priesthood is made in the context of a blessing replacing the old priesthood (hence the reference to the “son or brother”).

In summary, the “order of Aaron” refers to the priesthood that replaced the priesthood of the firstborn – the “order of Melchizedek”. And this is where Jesus Christ comes into the picture. The Son of God became a Man to reverse the sins of mankind, beginning with the sin of Adam. So, in Christ, the “order of Aaron” is no longer necessary because the “order of Melchizedek” is restored in Him – the only begotten and firstborn Son of God. 

Now, how does this relate to my original comment on Heb 7:23? It still doesn’t necessarily prove that priests are still required for God’s people today. Having established the foundation of the author’s argument, let us proceed now to the verses that follow. Here is the reading in full:

The former priests were many in number,
because they were prevented by death from continuing in office;
but he [Jesus] holds his priesthood permanently,
because he continues forever.
Consequently he is able for all time to save those who approach God through him,
since he always lives to make intercession for them.
For it was fitting that we should have such a high priest,
holy, blameless, undefiled, separated from sinners,
and exalted above the heavens.
Unlike the other high priests, he has no need
to offer sacrifices day after day,
first for his own sins, and then for those of the people;
this he did once for all when he offered himself.
For the law appoints as high priests those who are subject to weakness,
but the word of the oath, which came later than the law,
appoints a Son, who has been made perfect forever. (Heb 7:23-28)

It is clear, from reading the passage in its entirety that the priesthood of Jesus Christ, after the “order of Melchizedek”, is in the context of Him being instituted as the new and eternal High Priest. In the “order of Aaron”, the high priest was replaced whenever he died – but Jesus lives forever, so He will never be replaced – He is the Eternal High Priest. In this context, Heb 7:23 is not referring to priests in general; rather it it is referring particularly to the office of the high priest.  

This fits with what the author says in the very next verse:

Now the main point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in the heavens (Heb 8:1)

The author of the Epistle to the Hebrews goes on to remind us that the worship of the Old Covenant, including its priesthood, was “a sketch and shadow” of heavenly worship (see Heb 8:5). If God never changes (Heb 13:8), then we can expect that the heavenly worship owed to Him never changes. So, if the Old Covenant worship, as a shadow of heaven, included a ministerial priesthood, then we can expect that there should continue to be a ministerial priesthood in the New Covenant. [This is another reason why Catholic and Orthodox liturgy looks more like Old Testament worship than does your typical Protestant service – with things like vestments, incense, altars, etc. Catholics and Orthodox understand that our earthly liturgy is nothing less than heavenly worship.]

At this point, the Protestant might say “OK – fair enough. But for a priesthood to be valid, there must be sacrifice. But there can’t be sacrifice, because Heb 7:27 tells us that Jesus offered Himself ONCE FOR ALL. There is no more sacrifice – therefore, there can be no more priests.”

Without realising it, in arguing this way, the Protestant actually proves too much because, if there is no more sacrifice, and hence no more need for priests, then there is also no more need for a high priest – including the eternal High Priesthood of Jesus. 

At first glance, Heb 7:27 may appear to say that sacrifice has ceased; but if we look more closely at what the author to the Hebrews is saying, we find that there is more than initially meets the eye. Yes – the Sacrifice of Jesus offered on the Cross was offered once for all. But that is not the end of the story. In Heb 7:25 we are told that Jesus makes intercession on behalf of sinners forever. So whilst the Sacrifice of Calvary was offered once for all, it is perpetually re-presented by the Son in intercession to the Father for the sins of the world.

If earthly worship is a reflection of heavenly worship, it makes sense that the priests on earth, acting in union with the Eternal High Priest (i.e. in persona Christi), offer that same once-for-all Sacrifice in the Holy Mass. As the Catechism says:

The sacrifice of Christ [on Calvary] and the sacrifice of the Eucharist are one single sacrifice: The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different. (See CCC #1367)

So, contrary to Protestant objections, the Catholic priesthood is a God-ordained priesthood in the “order of Melchizedek” with Jesus Christ as the Eternal High Priest.

How does this relate to the other readings for today – the First Reading (Deut 6:2-6) and the Gospel Reading (Mk 12:28-34) – where we are reminded that the greatest commandments are to love God with all our heart, soul, mind, and strength; and to love our neighbour as ourselves?

If we really examine ourselves, it doesn’t take long to see that we fail dismally on both accounts – we don’t love God will absolutely every fibre of our being as we should. And how often, in our dealings with others, are our motives self-centred – proving that we still love ourselves more than our neighbour? 

Again, this is where our Lord Jesus Christ comes into the picture. He loved His Heavenly Father and His neighbour so perfectly, that in obedience to the Father, He offered up His life as the ransom for humanity on the Cross of Calvary. As pointed out above, this once-for-all Sacrifice is perpetuated in the Blessed Eucharist in which Jesus gives Himself to us in His fullness so that He can draw us up into Himself. And so, as we worthily receive our Blessed Lord – Body, Blood, Soul, and Divinity – in Holy Communion, we will also see Him transform our lives as we grow in our love for God, and for our neighbour.

Thanks be to God for the great gift of Jesus in the Eucharist! And thanks be to God for the great gift of priests who continually offer the Holy Sacrifice of the Mass for love of Him and love of neighbour!

True Wealth in Mary

In the Mass today (28th Sunday of Ordinary Time), we heard a beautiful Scripture in the First Reading regarding Wisdom:

I prayed, and understanding was given me;
I entreated, and the spirit of Wisdom came to me.
I esteemed her more than sceptres and thrones;
compared with her, I held riches as nothing.
I reckoned no priceless stone to be her peer,
for compared with her, all gold is a pinch of sand,
and beside her silver ranks as mud.
I ranked her more than health and beauty,
preferred her to the light,
since her radiance never sleeps.
In her company all good things came to me,
at her hands riches not to be numbered. (Wisdom 7:7-11)

As beautiful as this text is, it is only when we read Sacred Scripture through the eyes of the Church, that we really begin to appreciate its true beauty. In respect of the various Wisdom passages scattered throughout Scripture, this is what the Catechism has to say:

“The Church’s Tradition has often read the most beautiful [Scripture] texts on wisdom in relation to Mary”. (CCC #721).

Now, there is no doubt that through the eyes of the Church the above Scripture is amazingly Marian. To point out just how beautiful this is, consider the following paraphrase with direct reference to Our Blessed Mother:

I prayed, and understanding was given me;
I entreated, and the spirit of Wisdom came to me.
I esteemed Our Lady more than sceptres and thrones;
compared with Our Lady, I held riches as nothing.
I reckoned no priceless stone to be Our Lady’s peer,
for compared with Our Lady, all gold is a pinch of sand,
and beside Our Lady silver ranks as mud.
I ranked Our Lady more than health and beauty,
preferred Our Lady to the light,
since Our Lady’s radiance never sleeps.
In Our Lady’s company all good things came to me,
at Our Lady’s hands riches not to be numbered.

What struck me particularly as I meditated on this passage was how it relates to the Gospel reading for today (Mk 10:17-30). The First Reading reminds us that compared with Our Lady, wealth and riches are nothing – they are but dust. In the Gospel Reading, our Lord challenges us to be willing to give up all our wealth and riches for the sake of following Him. So how exactly do these two co-relate?

The Saints have constantly taught us and showed us by their lives that the surest way to follow Jesus is to go through Mary. This is because Mary’s directions are always the same – “Do whatever Jesus tells you” (Jn 2:5). When we accept that in comparison to the Blessed Virgin Mary everything else we possess is useless, it is then that we realise that the greatest treasure we could ever have is Our Lady. And this is because Jesus gave her to us to be Our Mother – to unceasingly pray for us; and as our Compass to constantly point us to the True North of Jesus Christ.

This is why Saints like Louis Marie De Montfort and Maximillian Kolbe have recommended that we consecrate ourselves, all that we are and have, to the Blessed Virgin. By doing so, we acknowledge that Christ’s gift to us of His Blessed Mother is worth far more than any temporary gift we have on earth...and when all that we are and have is at the Blessed Mother’s disposal, she will use it to lead souls to Jesus Christ.


Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ.

Cleansed by the Blood of the Lamb

One of the things that I really love about Sacred Scripture is the fact that you can often read any given passage 100 times over, and upon reading it the for the 101^st time you can suddenly gain a completely fresh perspective.

Earlier this week, I was really blessed in this way in my reading of the first chapter of St. John’s First Epistle. As I was reading, I was struck by just how Catholic this Epistle is in its doctrine e.g. the requirement of unity with Apostolic Tradition (and by implication Apostolic Succession); or how being cleansed by the blood of Jesus ties in with the necessity of walking in holiness (as opposed to Martin Luther’s doctrine of being saved by faith ALONE) .

This really got me on the track of taking a step back and trying to read the Epistle from a fresh perspective. Rather than simply reading the passage the way I had always understood it, I decided to try to read it more through the eyes of the Holy Catholic Church.

[I know, you are probably thinking “Why didn’t you do that in the first place? After all, it was the Church that gave us these Scriptures”. My only defence is that old habits die hard].

So I started reading 1 John 1 again...and again...and again...But this time I tried to read it as a Catholic. And as I read, verse 7 just kept jumping out at me. Then it hit me...like a big ten foot truck...

So, I trust that you will allow me to take the wheel of said truck and hopefully share with you what I found...

1 Jn 1:7 says:

“...but if we walk in the light as He Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.”

Before becoming Catholic I had always thought of being cleansed by the blood of Jesus as a purely figurative and symbolic thing. But this is only half the truth. God created us body AND soul – so His redeeming of us is a body AND soul affair. This is the heart of Catholic Sacramental theology i.e. God doesn’t just deal with us as spiritual beings; He deals with us as physical AND spiritual beings.

In understanding this, we come to see that being washed by the blood of Jesus is more than just a figurative notion – there is also something tangible that God gives us as the means by which He accomplishes this grace in our lives.

The most obvious way that this happens is through the waters of baptism – what St. Paul called the “washing of water by the word” or the “water of rebirth” (see Eph 5:26, Tit 3:5, cf Jn 3:5). Elsewhere, the Scriptures speak about the various baptisms (washings / cleansings) of the Old Testament which were carried out by the sprinkling of the blood of calves and goats on the people (see Heb 9). The difference now, Hebrews tells us, is that we are no longer cleansed by the blood of goats and calves, but we are cleansed by the blood of Jesus Christ (Heb 9:12-14). In other words, the Old Covenant baptisms (by sprinkling of animal blood) have been replaced by Baptism in the New Covenant whereby we are washed in the blood of the Lamb of God.

But, it goes even deeper than this. Baptism is only the beginning of our being cleansed by the blood of Jesus. The Catechism teaches us that:

Holy Communion separates us from sin. The body of Christ we receive in Holy Communion is "given up for us," and the blood we drink "shed for the many for the forgiveness of sins." For this reason the Eucharist cannot unite us to Christ without at the same time cleansing us from past sins and preserving us from future sins” – CCC # 1393

After reading 1 Jn 1:7 over and over again, I believe that this is what St. John is ultimately getting at. In fact, the only two places in the New Testament where the Greek words for “fellowship” (koinonia) and “blood” (aima) occur together is here, in 1 Jn 1:7, and in 1 Cor 10:16, which says:

“The cup of blessing which we bless, is it not the communion [or “fellowship”] of the blood of Christ?”

So, what I came to realise as I meditated upon this passage is that what St. John is calling us to is is holiness of life, so that we can worthily participate in Holy Communion which not only unites us in common fellowship with each other [see here for more on this], but also accomplishes within us the forgiveness of our sins.

And so I submit to you this “fresh” Catholic perspective of 1 Jn 1:7...a verse that is so intensely Catholic that it goes to the very “source and summit” of our faith – the Lord Jesus Christ present in the Blessed Eucharist.

Lent, Fasting, and Abstinence

It seems like it was only just the other day that we were celebrating Christmas, and now all of a sudden Lent is upon us – beginning with Ash Wednesday this week.

Lent is a forty day period of purification and penance in which we imitate our Lord Jesus Christ who, by fasting in the wilderness for forty days and overcoming the temptations of Satan, showed Himself to be the New Adam who remains faithful to the commandments of God, and so He ensures our salvation if we unite ourselves to Him and follow Him in the same obedience. The Catechism reminds us that “by the solemn forty days of Lent the Church unites herself each year to the mystery of Jesus in the desert” – CCC # 540.

Catholics are bound by the precepts of the Church to observe the Lenten season as a time of penance and purification in preparation for the great celebration of Easter. This penance, to be real and meritorious, must first of all be interior; which then is expressed outwardly “in many and various ways.  Scripture and the Fathers insist above all on three forms, fasting, prayer, and almsgiving, which express conversion in relation to oneself, to God, and to others.” (CCC # 1434).

Broadly speaking, this means that during Lent, as we repent inwardly and grow closer to God, we should be showing this outwardly by things such as spending more time in prayer and Scripture. We should be more generous in giving of our time, talents, and possessions to others in need. And we must be prepared to sacrifice things that we enjoy, or even sometimes need, for the purpose of teaching us to rely more fully on God. How this looks will vary from person to person, depending on their own circumstances and commitments to God.

In addition to the above, the season of Lent itself begins and ends with a more specific and explicit kind of fasting. The beginning of Lent is marked by Ash Wednesday, which is a day of fasting and abstinence. Then, towards the end of Lent, we observe another day of fasting and abstinence on Good Friday. The season of Lent is drawn to a close with the Easter Vigil on the Saturday night before Easter Sunday, when we celebrate the glorious Resurrection of our Lord Jesus Christ.

The observation of Ash Wednesday and Good Friday as days of fasting and abstinence are also precepts of the Church, which means that as Catholics we are bound to observe them. So, in this regard, I thought that it would be a good idea to touch on what the Church means by the terms “fasting” and “abstinence” to remind us of our obligations as Catholics.

Fasting: To fulfil this obligation, Catholics are required to take in no more than one full meal and two small meals (which together make up less than the one full meal) on the relevant day of fasting. Only those aged between 18 and 59 years are required to fast. Obviously, this is a minimum requirement. Catholics who want to offer up a greater fast can observe a “bread and water” fast; or even an “absolute fast” where no food or fluid is taken in.

Abstinence: This refers to a complete refraining from eating of any meat. This requirement extends to those older than 14 years.

This means that on Ash Wednesday and Good Friday, we are required to observe at least the minimum fast, and we are also to abstain completely from meat in any of the meals that we may eat during the course of the day.

One particular detail that many Catholics aren’t aware of is that Sundays are not included in the observation of Lent. This is because it is the celebration of the Lord’s Resurrection – which means that every Sunday is in effect “Easter Sunday”. Because it is the Feast of feasts, it trumps all fasts. Moreover, a simple calculation shows that the number of days between Ash Wednesday and Easter Sunday, minus the Sundays in between, equals forty days.

As a side note, many Catholics are probably not aware that ALL Fridays in the year are days of penance, in memory of the death of our Lord Jesus on Good Friday. In the past, this was strictly observed by each Friday also being a day of abstinence – or what was commonly called “fish Fridays”. Following Vatican II, the Church lifted the requirement for strict abstinence on Fridays; but she never lifted the requirement to observe every Friday as a day of penance. For this reason, the Church still recommends the practice of abstinence on Fridays; but where people choose not to abstain from meat, they are still required to perform another form of outward penance in keeping with the overall nature of Friday as a day of penance.

Another fast that all Catholics are required to observe is the Eucharistic fast – which means that Catholics are obligated to abstain from all food and drink (except for water and medicine) for at least one hour before receiving Holy Communion.

I know that there is a bit of information to digest here, especially for those Catholics who might not be aware of the Church’s precepts in this regard – and for some it might even appear “burdensome”. But I think that if we remember that this is something that we are doing out of love for our Lord in preparation for Easter, then we start to realise that everything we offer is but a drop in the ocean compared with the great price that Christ paid in offering Himself to us on Calvary as the once-for-all Sacrifice for our sins.

[Postscript: It was recently pointed out to me that, despite the Church's lifting of the strict requirement for abstinence on all Fridays of the year, Catholics are still obligated to abstinence on ALL Fridays during Lent.]

The Image and Likeness of God

I was having a discussion with my dad yesterday about whether the Angel of the Lord broke the 5th commandment (You shall not murder) in putting to death the all the firstborn  in Egypt who did not partake of the Passover (see Ex 12). We agreed that the simple answer is that God alone has the right to give and take life, and in committing murder, we become guilty of “playing God”. But even more than that, God’s own reason to Noah for condemning murder was that He created mankind in His own image (Gen 9:6). This is an allusion to Gen 1:26 where God says “Let us make man to our image and likeness”.

I remember in my pre-Catholic days as a Calvinist, I wondered how it was possible for mankind to be “TOTALLY depraved” (as John Calvin taught) and at the same time remain “in the image of God”. Of course, looking back, I now see that Calvin’s notion of total depravity was wrong; however, the question still remains of the effects of the Fall upon the image and likeness of God in us.

The Catechism of the Catholic Church gives us a good answer to the question when it says:

Disfigured by sin and death, man remains “in the image of God” ... but is deprived “of the glory of God” [Rom 3:23] of his “likeness”.  CCC # 705

In other words, when God created mankind, He created us in His image AND likeness, but as a result of the Fall, whilst we retained His image, we lost His likeness (or His glory). And it is this likeness which our Lord Jesus Christ, God Incarnate, came to restore. He gave Himself for us so that we might again become partakers of God’s divine nature (2 Pet 1:4). The Church Fathers understood this concept all too well. For example, St. Athanasius tells us that “the Son of God became man so that we might become God” (On the Incarnation; Chap 54:3).

Our Lord accomplishes this “divinization” in us by the means of the Sacraments. The very first step is our baptism in which all our sins (original and actual) are washed away and we are born again (Acts 2:38; 22:16; Jn 3:5; Tit 3:5). This change is so real that not only are we merely called children of God, but we are IN FACT children of God (1 Jn 3:1).

The Catechism reminds us of this when it says that “the Holy Spirit begins the restoration to man of the “divine likeness” through the new birth of “baptism in water and the Spirit” (CCC # 720).

Of course, the pinnacle, the summit, of our partaking of the divine nature takes place in the greatest way when we receive our Lord Jesus Christ, Body and Blood, Soul and Divinity, in the Most Holy Eucharist. Each time we receive our Lord in Holy Communion, we are changed little by little; being slowly but surely transformed and conformed into His image and likeness (Rom 8:29; 2 Cor 3:18). As St. Augustine said:

“I [the Lord] am the food of strong men; grow and you shall feed on me; nor shall you change me, like the food of your flesh into yourself, but you shall be changed into my likeness.” Confessions; Book 7, Chap 10.

I don’t know about you, but for me, this is such an awesome thought - even though we were the ones who sinned and fell away from God, He who is rich in love and mercy condescends to us and meets us where we are, so that we might be restored to complete communion with Him, as He intended when He first created us. Thanks be to God!!!

The purpose of doctrine

The beauty of reading something more than once is that you often see things that you never saw before. I have time and time found this to be true of the Scriptures…the more I read the Scriptures, the more I am amazed by how much God continues to open my eyes to treasures old and new.

Towards the middle of 2010 I finished reading through the Catechism of the Catholic Church for the first time. I was astounded by the beauty and balance of this wonderful deposit of faith that God has blessed His Church with.

As mentioned in a previous post, my wife and I have committed to reading through the entire Scriptures and the Catechism during the course of 2011. Well, in my reading of the Catechism a couple of days ago, the following statement really jumped out at me, and I wanted to share it because it really sums up the purpose of doctrine.    

The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love. (Catechism, para. 25; quoting the Roman Catechism, preface 10)

If our pursuits in theology don’t lead us to grow first and foremost in our love for God and neighbour, then we really have missed the point – much like the church at Ephesus in the the book of Apocalypse. May God grant that as we grow in the faith and knowledge of our Lord Jesus Christ, that we would grow in our love towards Him and towards others…because He is Love.