Defending the Faith of our Fathers!
Christ's Faithful People

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[1]...1Cor. 1:22 For Jews demand signs and Greeks desire wisdom, 23 but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, 24 but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.

 

[2]1Cor. 1:30 He is the source of your life in Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption,

 

[3] 1Cor. 2:4 My speech and my proclamation were not with plausible words of wisdom, but with a demonstration of the Spirit and of power, 5 so that your faith might rest not on human wisdom but on the power of God.

 

[4]Rom. 3:21 But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, 23 since all have sinned and fall short of the glory of God; 24 they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; 26 it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus. 27 Then what becomes of boasting? It is excluded. By what law? By that of works? No, but by the law of faith.

 

[5]...Rom. 5:5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

 

[6]Eph. 5:22 Wives, be subject to your husbands as you are to the Lord. 23 For the husband is the head of the wife just as Christ is the head of the church, the body of which he is the Savior. Phil:15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave but more than a slave, a beloved brother — especially to me but how much more to you, both in the flesh and in the Lord.

 

[7]Phil. 2:5 Let the same mind be in you that was in Christ Jesus,

 

[8]...Matt. 5:1 (1) Blessed are the poor in spirit, for theirs is the kingdom of heaven. (2) Blessed are those who mourn, for they shall be comforted. (3) Blessed are the meek, for they shall inherit the earth. (4) Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (5) Blessed are the merciful, for they shall obtain mercy. (6) Blessed are the pure in heart, for they shall see God. (7) Blessed are the peacemakers, for they shall be called sons of God. (8) Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. (9) Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.

 

[9]Isa. 11:1 A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. 2 The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.

 

[10]...CCC, 1697: Catechesis has to reveal in all clarity the joy and the demands of the way of Christ. Catechesis for the "newness of life" in him should be: a catechesis of the Holy Spirit, the interior Master of life according to Christ, a gentle guest and friend who inspires, guides, corrects, and strengthens this life; a catechesis of grace, for it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life; a catechesis of the beatitudes, for the way of Christ is summed up in the beatitudes, the only path that leads to the eternal beatitude for which the human heart longs; a catechesis of sin and forgiveness, for unless man acknowledges that he is a sinner he cannot know the truth about himself, which is a condition for acting justly; and without the offer of forgiveness he would not be able to bear this truth; a catechesis of the human virtues which causes one to grasp the beauty and attraction of right dispositions towards goodness; a catechesis of the Christian virtues of faith, hope, and charity, generously inspired by the example of the saints; a catechesis of the twofold commandment of charity set forth in the Decalogue; an ecclesial catechesis, for it is through the manifold exchanges of "spiritual goods" in the "communion of saints" that Christian life can grow, develop, and be communicated.

 

[11]..."I ask you to consider that our Lord Jesus Christ is your true head, and that you are one of his members. He belongs to you as the head belongs to its members; all that is his is yours: his spirit, his heart, his body and soul, and all his faculties. You must make use of all these as of your own, to serve, praise, love, and glorify God. You belong to him, as members belong to their head. And so he longs for you to use all that is in you, as if it were his own, for the service and glory of the Father."

 

[12]...Rom. 8:20 for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope 21 that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. 22 We know that the whole creation has been groaning in labor pains until now;

 

[13]...After the resurrection of the body, our happiness will be more extensive but not more intensive.

 

[14]We love others as we love the children of a friend. We don’t merely love God in others, but we love God and we love others. We love our neighbor in view of God.

 

[15]...VS 32: Certain currents of modern thought have gone so far as to "exalt freedom to such an extent that it becomes an absolute, which would then be the source of values". This is the direction taken by doctrines which have lost the sense of the transcendent which are explicitly atheist. The individual conscience is accorded the status of a supreme tribunal of moral judgment which hands down categorical and infallible decisions about good and evil. To the affirmation that one has a duty to follow one's conscience is unduly added the affirmation that one's moral judgment is true merely by the fact that it has its origin in the conscience. But in this way the inescapable claims of truth disappear, yielding their place to a criterion of sincerity, authenticity and "being at peace with oneself", so much so that some have come to adopt a radically subjectivistic conception of moral judgment. As is immediately evident, "the crisis of truth" is not unconnected with this development. Once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes. Conscience is no longer considered in its primordial reality as an act of a person's intelligence, the function of which is to apply the universal knowledge of the good in a specific situation and thus to express a judgment about the right conduct to be chosen here and now. Instead, there is a tendency to grant to the individual conscience the prerogative of independently determining the criteria of good and evil and then acting accordingly. Such an outlook is quite congenial to an individualist ethic, wherein each individual is faced with his own truth, different from the truth of others. Taken to its extreme consequences, this individualism leads to a denial of the very idea of human nature. These different notions are at the origin of currents of thought which posit a radical opposition between moral law and conscience, and between nature and freedom.

 

[16]...1Cor. 11:11 Nevertheless, in the Lord woman is not independent of man or man independent of woman.

 

[17]RM 46: This filial relationship, this self-entrusting of a child to its mother, not only has its beginning in Christ but can also be said to be definitively directed towards him. Mary can be said to continue to say to each individual the words which she spoke at Cana in Galilee: "Do whatever he tells you." For he, Christ, is the one Mediator between God and mankind; he is "the way, and the truth, and the life"; it is he whom the Father has given to the world, so that man "should not perish but have eternal life." The Virgin of Nazareth became the first "witness" of this saving love of the Father, and she also wishes to remain its humble handmaid always and everywhere. For every Christian, for every human being, Mary is the one who first "believed," and precisely with her faith as Spouse and Mother she wishes to act upon all those who entrust themselves to her as her children. And it is well known that the more her children persevere and progress in this attitude, the nearer Mary leads them to the "unsearchable riches of Christ." And to the same degree they recognize more and more clearly the dignity of man in all its fullness and the definitive meaning of his vocation, for "Christ...fully reveals man to man himself." This Marian dimension of Christian life takes on special importance in relation to women and their status. In fact, femininity has a unique relationship with the Mother of the Redeemer, a subject which can be studied in greater depth elsewhere. Here I simply wish to note that the figure of Mary of Nazareth sheds light on womanhood as such by the very fact that God, in the sublime event of the Incarnation of his Son, entrusted himself to the ministry, the free and active ministry of a woman. It can thus be said that women, by looking to Mary, find in her the secret of living their femininity with dignity and of achieving their own true advancement. In the light of Mary, the Church sees in the face of women the reflection of a beauty which mirrors the loftiest sentiments of which the human heart is capable: the self-offering totality of love; the strength that is capable of bearing the greatest sorrows; limitless fidelity and tireless devotion to work; the ability to combine penetrating intuition with words of support and encouragement.

 

[18]MD 10.

..Sir. 15:14 It was he who created humankind in the beginning, and he left them in the power of their own free choice. 15 If you choose, you can keep the commandments, and to act faithfully is a matter of your own choice. 16 He has placed before you fire and water; stretch out your hand for whichever you choose. Sir. 17:1 The Lord created human beings out of earth, and makes them return to it again. 2 He gave them a fixed number of days, but granted them authority over everything on the earth. 3 He endowed them with strength like his own, and made them in his own image. 4 He put the fear of them in all living beings, and gave them dominion over beasts and birds. 5 6 Discretion and tongue and eyes, ears and a mind for thinking he gave them. 7 He filled them with knowledge and understanding, and showed them good and evil. 8 He put the fear of him into their hearts to show them the majesty of his works.

 

[19]Matt. 21:28 "What do you think? A man had two sons; he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 He answered, ‘I will not’; but later he changed his mind and went. 30 The father went to the second and said the same; and he answered, ‘I go, sir’; but he did not go. 31 Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you.

 

[20]Phil. 2:13 for it is God who is at work in you, enabling you both to will and to work for his good pleasure.

 

[21]Rom. 7:9 I was once alive apart from the law, but when the commandment came, sin revived.

..

Liberty of indifference Liberty of quality
Definition: The capacity to choose between two contraries. (The choice between goodness and evil belongs to the essence of liberty.) Liberty refers uniquely to the will. Definition: The capacity to act with quality and perfection whenever one wants to do so. (The choice of evil is a deficiency of liberty). Liberty belongs both to reason and the will, in their mutual cooperation.
1. It excludes natural inclinations within acts, submitting them to the choice. Liberty is indifferent to these inclinations. 1. It is rooted in the natural inclinations for truth and goodness, for that which has quality and perfection. It flows from the attraction and interest in that which appears true and good.
2. It is given entirely in the point of departure. There are no necessary stages of formation and progress. There is no middle ground between being free and not being free. 2. It is given as a germ at the beginning of the moral life: it has to be developed through education, through exercise, discipline and successive stages. Progress is essential for liberty
3. It is entire in each free choice, as a principle: each act is independent, separated from others, taken in the instance of the decision. 3. It joins together all the acts in one whole ordered by the planned end. The intention ties together the acts from within giving them a continuity in time.
4. It does not need virtue which seems to be a routine that can freely be disposed of. It does not need a finality which becomes only a circumstance of the act. 4. Virtue is a dynamic quality that is constitutive of liberty, a habit that is necessary for its unfolding; finality is a principal element of free action.
5. Law appears as an external constraint and a limitation of liberty; the two are in a constant and unsurpassable confrontation. 5. Law is a necessary external aid in the development of liberty. It cooperates with the attraction for truth and goodness that is within liberty. Law is particularly needed in the first stage of education; in time it is progressively interiorized due to the virtues of justice and charity.
6. Liberty is closed in its re-vindication of itself which causes a separation of the will from other faculties and a separation of the individual from other liberties. 6. Liberty is open, contributing to the union of all faculties in moral action, and to the cooperation with other people in view of the common good and the flowering of society.
7. It generates a vision of morals centered upon obligation and law, having a contact with Scripture limited only to those texts in which strict moral imperatives are found. 7. It generates a vision of morals based upon the attraction of truth and goodness, on the desire of happiness, centered on the virtues and oriented towards quality and perfection, with an openness to the totality of Scripture.

 

..

 

..Sir. 34:18 To whom does he look? And who is his support?

 

[22]1Cor. 10:31 So, whether you eat or drink, or whatever you do, do everything for the glory of God. .

 

[23]I-II,18,6: Whether an action has the species of good or evil from its end? OBJ 1: It would seem that the good and evil which are from the end do not diversify the species of actions. For actions derive their species from the object. But the end is altogether apart from the object. Therefore the good and evil which are from the end do not diversify the species of an action. OBJ 2: Further, that which is accidental does not constitute the species, as stated above (A[5]). But it is accidental to an action to be ordained to some particular end; for instance, to give alms from vainglory. Therefore actions are not diversified as to species, according to the good and evil which are from the end. OBJ 3: Further, acts that differ in species, can be ordained to the same end: thus to the end of vainglory, actions of various virtues and vices can be ordained. Therefore the good and evil which are taken from the end, do not diversify the species of action. On the contrary, It has been shown above (Q[1], A[3]) that human actions derive their species from the end. Therefore good and evil in respect of the end diversify the species of actions. I answer that, Certain actions are called human, inasmuch as they are voluntary, as stated above (1,1). Now, in a voluntary action, there is a twofold action, viz. the interior action of the will, and the external action: and each of these actions has its object. The end is properly the object of the interior act of the will: while the object of the external action, is that on which the action is brought to bear. Therefore just as the external action takes its species from the object on which it bears; so the interior act of the will takes its species from the end, as from its own proper object. Now that which is on the part of the will is formal in regard to that which is on the part of the external action: because the will uses the limbs to act as instruments; nor have external actions any measure of morality, save in so far as they are voluntary. Consequently the species of a human act is considered formally with regard to the end, but materially with regard to the object of the external action. Hence the Philosopher says (Ethic. v, 2) that "he who steals that he may commit adultery, is strictly speaking, more adulterer than thief." Reply OBJ 1: The end also has the character of an object, as stated above. Reply OBJ 2: Although it is accidental to the external action to be ordained to some particular end, it is not accidental to the interior act of the will, which act is compared to the external act, as form to matter. Reply OBJ 3: When many actions, differing in species, are ordained to the same end, there is indeed a diversity of species on the part of the external actions; but unity of species on the part of the internal action.

 

[24]Eph. 3:16 I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, 17 and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. 18 I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

..2Cor. 5:10

..Rom. 6:12 Therefore, do not let sin exercise dominion in your mortal bodies, to make you obey their passions. Rom. 7:14 For we know that the law is spiritual; but I am of the flesh, sold into slavery under sin. 15 I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree that the law is good. 17 But in fact it is no longer I that do it, but sin that dwells within me. 18 For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. 19 For I do not do the good I want, but the evil I do not want is what I do. 20 Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.

..John 15:5 I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.

 

[25]Ezek. 36:24 I will take you from the nations, and gather you from all the countries, and bring you into your own land. 25 I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. 27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances. 28 Then you shall live in the land that I gave to your ancestors; and you shall be my people, and I will be your God.

..Rom. 9:1 I am speaking the truth in Christ — I am not lying; my conscience confirms it by the Holy Spirit — Rom. 2:15 They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them

 

[26]Ezek. 1:10 As for the appearance of their faces: the four had the face of a human being, the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle;

..VS 55: In their desire to emphasize the "creative" character of conscience, certain authors no longer call its actions "judgments" but "decisions": only by making these decisions "autonomously" would man be able to attain moral maturity. Some even hold that this process of maturing is inhibited by the excessively categorical position adopted by the Church's Magisterium in many moral questions; for them, the Church's interventions are the cause of unnecessary "conflicts of conscience."

..Rom 14: 14 I know and am persuaded in the Lord Jesus that nothing is unclean in itself; but it is unclean for anyone who thinks it unclean. John 9:41: Jesus said to them, "If you were blind, you would not have sin. But now that you say, ‘We see,’ your sin remains.

..John 14:23 Jesus answered him, "Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. 1John 4:16 So we have known and believe the love that God has for us. God is love, and those who abide in love abide in God, and God abides in them. 1Cor. 3:16 Do you not know that you are God’s temple and that God’s Spirit dwells in you? 17 If anyone destroys God’s temple, God will destroy that person. For God’s temple is holy, and you are that temple. 1Cor. 6:19 Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? 2Tim. 1:14 Guard the good treasure entrusted to you, with the help of the Holy Spirit living in us.

..Wis. 8:7 And if anyone loves righteousness, her labors are virtues; for she teaches self-control and prudence, justice and courage; nothing in life is more profitable for mortals than these.

..Isa. 11:1 A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots. 2 The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.

 

[27]Ps. 143:10 Teach me to do your will, for you are my God. Let your good spirit lead me on a level path. Matt. 10:19 When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20 for it is not you who speak, but the Spirit of your Father speaking through you. Luke 4:1 Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, Luke 4:18 "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, Luke 12:11 When they bring you before the synagogues, the rulers, and the authorities, do not worry about how you are to defend yourselves or what you are to say; 12 for the Holy Spirit will teach you at that very hour what you ought to say." John 1:16 From his fullness we have all received, grace upon grace. John 14:26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Rev. 3:1 "And to the angel of the church in Sardis write: These are the words of him who has the seven spirits of God and the seven stars: "I know your works; you have a name of being alive, but you are dead. Rev. 4:5 Coming from the throne are flashes of lightning, and rumblings and peals of thunder, and in front of the throne burn seven flaming torches, which are the seven spirits of God; Rev. 5:6 Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth.

..Gal. 5:22 By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23 gentleness, and self-control. There is no law against such things.

 

[28]VS 16: "The Beatitudes" are not specifically concerned with certain particular rules of behaviour. Rather, they speak of basic attitudes and dispositions in life and therefore they "do not coincide exactly with the commandments." On the other hand, "there is no separation or opposition" between the Beatitudes and the commandments: both refer to the good, to eternal life. The Sermon on the Mount begins with the proclamation of the Beatitudes, but also refers to the commandments (cf. Mt 5:20-48). At the same time, the Sermon on the Mount demonstrates the openness of the commandments and their orientation towards the horizon of the perfection proper to the Beatitudes. These latter are above all "promises," from which there also indirectly flow "normative indications" for the moral life. In their originality and profundity they are a sort of "self-portrait of Christ," and for this very reason are "invitations to discipleship and to communion of life with Christ."

 

[29]II-II,83,9,ad3.

..2Sam. 6:6 When they came to the threshing floor of Nacon, Uzzah reached out his hand to the ark of God and took hold of it, for the oxen shook it. 7 The anger of the LORD was kindled against Uzzah; and God struck him there because he reached out his hand to the ark; and he died there beside the ark of God.

 

[30]Hosea 11:3 Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them. 4 I led them with cords of human kindness, with bands of love. I was to them like those who lift infants to their cheeks. I bent down to them and fed them.

 

[31]Isa. 1:2 Hear, O heavens, and listen, O earth; for the LORD has spoken: I reared children and brought them up, but they have rebelled against me.

 

[32]Wis. 10:8 For because they passed wisdom by, they not only were hindered from recognizing the good, but also left for humankind a reminder of their folly, so that their failures could never go unnoticed.

..Exod. 10:1 Then the LORD said to Moses, "Go to Pharaoh; for I have hardened his heart and the heart of his officials, in order that I may show these signs of mine among them, Isa. 6:10 Make the mind of this people dull, and stop their ears, and shut their eyes, so that they may not look with their eyes, and listen with their ears, and comprehend with their minds, and turn and be healed." 2Sam. 24:1 Again the anger of the LORD was kindled against Israel, and he incited David against them, saying, "Go, count the people of Israel and Judah." 1Chr. 21:1 Satan stood up against Israel, and incited David to count the people of Israel. ;

 

[33]Sir. 15:11 Do not say, "It was the Lord’s doing that I fell away"; for he does not do what he hates. 12 Do not say, "It was he who led me astray"; for he has no need of the sinful. Sir. 15:20 He has not commanded anyone to be wicked, and he has not given anyone permission to sin. 1Cor. 10:13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it. James 1:13 No one, when tempted, should say, "I am being tempted by God"; for God cannot be tempted by evil and he himself tempts no one.

 

[34]1Pet. 5:8 Discipline yourselves, keep alert. Like a roaring lion your adversary the devil prowls around, looking for someone to devour. 9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering.

..Wis. 2:23 for God created us for incorruption, and made us in the image of his own eternity, 24 but through the devil’s envy death entered the world, and those who belong to his company experience it. Sir. 25:24 From a woman sin had its beginning, and because of her we all die.

 

[35]Rom. 5:12 Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned — 13 sin was indeed in the world before the law, but sin is not reckoned when there is no law. 14 Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come. 15 But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. 16 And the free gift is not like the effect of the one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. 17 If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ. 18 Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. 19 For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. 20 But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, 21 so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord.

..Matt. 12:31 Therefore I tell you, people will be forgiven for every sin and blasphemy, but blasphemy against the Spirit will not be forgiven. 32 Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. Mark 3:28 "Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin" Luke 12:10 And everyone who speaks a word against the Son of Man will be forgiven; but whoever blasphemes against the Holy Spirit will not be forgiven.

..Matt. 5:28 But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart.

..Gen. 4:10 And the LORD said, "What have you done? Listen; your brother’s blood is crying out to me from the ground!

..Matt. 25:41 Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; Matt. 25:46 And these will go away into eternal punishment, but the righteous into eternal life." 1Cor. 9:10 Or does he not speak entirely for our sake? It was indeed written for our sake, for whoever plows should plow in hope and whoever threshes should thresh in hope of a share in the crop.

 

[36]Luke 6:41 Why do you see the speck in your neighbor’s eye, but do not notice the log in your own eye?

..VS 52: It is right and just, always and for everyone, to serve God, to render him the worship which is his due and to honour one's parents as they deserve. Positive precepts such as these, which order us to perform certain actions and to cultivate certain dispositions, are universally binding; they are "unchanging".[94] They unite in the same common good all people of every period of history, created for "the same divine calling and destiny".[95] These universal and permanent laws correspond to things known by the practical reason and are applied to particular acts through the judgment of conscience. The acting subject personally assimilates the truth contained in the law. He appropriates this truth of his being and makes it his own by his acts and the corresponding virtues. The "negative precepts" of the natural law are universally valid. They oblige each and every individual, always and in every circumstance. It is a matter of prohibitions which forbid a given action "semper et pro semper," without exception, because the choice of this kind of behaviour is in no case compatible with the goodness of the will of the acting person, with his vocation to life with God and to communion with his neighbour. It is prohibited--to everyone and in every case--to violate these precepts. They oblige everyone, regardless of the cost, never to offend in anyone, beginning with oneself, the personal dignity common to all.

..Rom. 7:23 but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members.

 

[37]VS 45: ven if moral-theological reflection usually distinguishes between the positive or revealed law of God and the natural law, and, within the economy of salvation, between the "old" and the "new" law, it must not be forgotten that these and other useful distinctions always refer to that law whose author is the one and the same God and which is always meant for man. The different ways in which God, acting in history, cares for the world and for mankind are not mutually exclusive; on the contrary, they support each other and intersect. They have their origin and goal in the eternal, wise and loving counsel whereby God predestines men and women "to be conformed to the image of his Son" (Rom 8:29). God's plan poses no threat to man's genuine freedom; on the contrary, the acceptance of God's plan is the only way to affirm that freedom.

..Rom. 2:14 When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. 15 They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them 16 on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all.

 

[38]VS 46: "Other moralists," however, in their concern to stress the importance of values, remain sensitive to the dignity of freedom, but they frequently conceive of freedom as somehow in opposition to or in conflict with material and biological nature, over which it must progressively assert itself. Here various approaches are at one in overlooking the created dimension of nature and in misunderstanding its integrity. "For some," "nature" becomes reduced to raw material for human activity and for its power: thus nature needs to be profoundly transformed, and indeed overcome by freedom, inasmuch as it represents a limitation and denial of freedom. "For others," it is in the untrammelled advancement of man's power, or of his freedom, that economic, cultural, social and even moral values are established: nature would thus come to mean everything found in man and the world apart from freedom. In such an understanding, nature would include in the first place the human body, its make-up and its processes: against this physical datum would be opposed whatever is "constructed", in other words "culture", seen as the product and result of freedom. Human nature, understood in this way, could be reduced to and treated as a readily available biological or social material. This ultimately means making freedom self-defining and a phenomenon creative of itself and its values. Indeed, when all is said and done man would not even have a nature; he would be his own personal life-project. Man would be nothing more than his own freedom!

 

[39]VS 47: In this context, "objections of physicalism and naturalism" have been levelled against the traditional conception of "the natural law," which is accused of presenting as moral laws what are in themselves mere biological laws. Consequently, in too superficial a way, a permanent and unchanging character would be attributed to certain kinds of human behaviour, and, on the basis of this, an attempt would be made to formulate universally valid moral norms. According to certain theologians, this kind of "biologistic or naturalistic argumentation" would even be present in certain documents of the Church's Magisterium, particularly those dealing with the area of sexual and conjugal ethics. It was, they maintain, on the basis of a naturalistic understanding of the sexual act that contraception, direct sterilization, autoeroticism, pre-marital sexual relations, homosexual relations and artificial insemination were condemned as morally unacceptable. In the opinion of these same theologians, a morally negative evaluation of such acts fails to take into adequate consideration both man's character as a rational and free being and the cultural conditioning of all moral norms. In their view, man, as a rational being, not only can but actually "must freely determine the meaning" of his behaviour. This process of "determining the meaning" would obviously have to take into account the many limitations of the human being, as existing in a body and in history. Furthermore, it would have to take into consideration the behavioural models and the meanings which the latter acquire in any given culture. Above all, it would have to respect the fundamental commandment of love of God and neighbour. Still, they continue, God made man as a rationally free being; he left him "in the power of his own counsel" and he expects him to shape his life in a personal and rational way. Love of neighbour would mean above all and even exclusively respect for his freedom to make his own decisions. The workings of typically human behaviour, as well as the so-called "natural inclinations", would establish at the most so they say--a general orientation towards correct behaviour, but they cannot determine the moral assessment of individual human acts, so complex from the viewpoint of situations.

 

[40]VS 48: the "Church's teachings on the unity of the human person," whose rational soul is "per se et essentialiter" the form of his body. The spiritual and immortal soul is the principle of unity of the human being, whereby it exists as a whole--"corpore et anima unus"[87]-- as a person. These definitions not only point out that the body, which has been promised the resurrection, will also share in glory. They also remind us that reason and free will are linked with all the bodily and sense faculties. "The person, including the body, is completely entrusted to himself, and it is in the unity of body and soul that the person is the subject of his own moral acts." The person, by the light of reason and the support of virtue, discovers in the body the anticipatory signs, the expression and the promise of the gift of self, in conformity with the wise plan of the Creator. It is in the light of the dignity of the human person-a dignity which must be affirmed for its own sake--that reason grasps the specific moral value of certain goods towards which the person is naturally inclined. And since the human person cannot be reduced to a freedom which is self-designing, but entails a particular spiritual and bodily structure, the primordial moral requirement of loving and respecting the person as an end and never as a mere means also implies, by its very nature, respect for certain fundamental goods, without which one would fall into relativism and arbitrariness.

 

[41]VS 46: The alleged conflict between freedom and law is forcefully brought up once again today with regard to the natural law, and particularly with regard to nature. "Debates about nature and freedom" have always marked the history of moral reflection; they grew especially heated at the time of the Renaissance and the Reformation, as can be seen from the teaching of the Council of Trent.[85] Our own age is marked, though in a different sense, by a similar tension. The penchant for empirical observation, the procedures of scientific objectification, technological progress and certain forms of liberalism have led to these two terms being set in opposition, as if a dialectic, if not an absolute conflict, between freedom and nature were characteristic of the structure of human history. At other periods, it seemed that "nature" subjected man totally to its own dynamics and even its own unbreakable laws. Today too, the situation of the world of the senses within space and time, physio-chemical constants, bodily processes, psychological impulses and forms of social conditioning seem to many people the only really decisive factors of human reality. In this context even moral facts, despite their specificity, are frequently treated as if they were statistically verifiable data, patterns of behaviour which can be subject to observation or explained exclusively in categories of psychosocial processes. As a result, "some ethicists," professionally engaged in the study of human realities and behaviour, can be tempted to take as the standard for their discipline and even for its operative norms the results of a statistical study of concrete human behaviour patterns and the opinions about morality encountered in the majority of people.

..VS 48: This moral theory does not correspond to the truth about man and his freedom. It contradicts the "Church's teachings on the unity of the human person," whose rational soul is "per se et essentialiter" the form of his body.[86] The spiritual and immortal soul is the principle of unity of the human being, whereby it exists as a whole--"corpore et anima unus"[87]-- as a person. These definitions not only point out that the body, which has been promised the resurrection, will also share in glory. They also remind us that reason and free will are linked with all the bodily and sense faculties. "The person, including the body, is completely entrusted to himself, and it is in the unity of body and soul that the person is the subject of his own moral acts." The person, by the light of reason and the support of virtue, discovers in the body the anticipatory signs, the expression and the promise of the gift of self, in conformity with the wise plan of the Creator. It is in the light of the dignity of the human person-a dignity which must be affirmed for its own sake--that reason grasps the specific moral value of certain goods towards which the person is naturally inclined. And since the human person cannot be reduced to a freedom which is self-designing, but entails a particular spiritual and bodily structure, the primordial moral requirement of loving and respecting the person as an end and never as a mere means also implies, by its very nature, respect for certain fundamental goods, without which one would fall into relativism and arbitrariness.

..VS 53:The great concern of our contemporaries for historicity and for culture has led some to call into question the "immutability of the natural law" itself, and thus the existence of "objective norms of morality"[96] valid for all people of the present and the future, as for those of the past. Is it ever possible, they ask, to consider as universally valid and always binding certain rational determinations established in the past, when no one knew the progress humanity would make in the future? It must certainly be admitted that man always exists in a particular culture, but it must also be admitted that man is not exhaustively defined by that same culture. Moreover, the very progress of cultures demonstrates that there is something in man which transcends those cultures. This "something" is precisely human nature: this nature is itself the measure of culture and the condition ensuring that man does not become the prisoner of any of his cultures, but asserts his personal dignity by living in accordance with the profound truth of his being. To call into question the permanent structural elements of man which are connected with his own bodily dimension would not only conflict with common experience, but would render meaningless "Jesus' reference to the 'beginning'", precisely where the social and cultural context of the time had distorted the primordial meaning and the role of certain moral norms (cf. Mt 19:1-9). This is the reason why "the Church affirms that underlying so many changes there are some things which do not change and are "ultimately founded upon Christ," who is the same yesterday and today and for ever".[97] Christ is the "Beginning" who, having taken on human nature, definitively illumines it in its constitutive elements and in its dynamism of charity towards God and neighbour.[98] Certainly there is a need to seek out and to discover "the most adequate formulation" for universal and permanent moral norms in the light of different cultural contexts, a formulation most capable of ceaselessly expressing their historical relevance, of making them understood and of authentically interpreting their truth. This truth of the moral law--like that of the "deposit of faith"--unfolds down the centuries: the norms expressing that truth remain valid in their substance, but must be specified and determined "eodem sensu eademque sententia"[99] in the light of historical circumstances by the Church's Magisterium, whose decision is preceded and accompanied by the work of interpretation and formulation characteristic of the reason of individual believers and of theological reflection.[100]

..Hebr. 4:12 Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13 And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.

..Gal. 3:23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian,

 

[42]Matt. 5:7 "Blessed are the merciful, for they will receive mercy. Rom. 7:12 So the law is holy, and the commandment is holy and just and good.

 

[43]Rom. 7:9 I was once alive apart from the law, but when the commandment came, sin revived 10 and I died, and the very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity in the commandment, deceived me and through it killed me.

 

[44]2Cor. 3:6 who has made us competent to be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life. 7 Now if the ministry of death, chiseled in letters on stone tablets, came in glory so that the people of Israel could not gaze at Moses’ face because of the glory of his face, a glory now set aside, 8 how much more will the ministry of the Spirit come in glory?

 

[45]Exod. 20:18 When all the people witnessed the thunder and lightning, the sound of the trumpet, and the mountain smoking, they were afraid and trembled and stood at a distance, 19 and said to Moses, "You speak to us, and we will listen; but do not let God speak to us, or we will die." 20 Moses said to the people, "Do not be afraid; for God has come only to test you and to put the fear of him upon you so that you do not sin." 21 Then the people stood at a distance, while Moses drew near to the thick darkness where God was.

 

[46]Ps. 119:1 Happy are those whose way is blameless, who walk in the law of the LORD. 2 Happy are those who keep his decrees, who seek him with their whole heart, 3 who also do no wrong, but walk in his ways. 4 You have commanded your precepts to be kept diligently. 5 O that my ways may be steadfast in keeping your statutes! 6 Then I shall not be put to shame, having my eyes fixed on all your commandments. 7 I will praise you with an upright heart, when I learn your righteous ordinances. 8 I will observe your statutes; do not utterly forsake me. 9 How can young people keep their way pure? By guarding it according to your word. 10 With my whole heart I seek you; do not let me stray from your commandments. 11 I treasure your word in my heart, so that I may not sin against you. 12 Blessed are you, O LORD; teach me your statutes. 13 With my lips I declare all the ordinances of your mouth. 14 I delight in the way of your decrees as much as in all riches. 15 I will meditate on your precepts, and fix my eyes on your ways. 16 I will delight in your statutes; I will not forget your word.

 

[47]Exod. 20:12 Honor your father and your mother, so that your days may be long in the land that the LORD your God is giving you.

 

[48]Micah 6:6 "With what shall I come before the LORD, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? 7 Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" 8 He has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?

 

[49]Exod. 23:19 The choicest of the first fruits of your ground you shall bring into the house of the LORD your God. You shall not boil a kid in its mother’s milk.

..Gal. 2:15 We ourselves are Jews by birth and not Gentile sinners; 16 yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. Gal. 2:19 For through the law I died to the law, so that I might live to God. I have been crucified with Christ; 20 and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.

 

[50]Rom. 6:14 For sin will have no dominion over you, since you are not under law but under grace.

 

[51]Gal. 3:23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian, 1Tim. 1:9 This means understanding that the law is laid down not for the innocent but for the lawless and disobedient, for the godless and sinful, for the unholy and profane, for those who kill their father or mother, for murderers,

 

[52]Gal. 3:10 For all who rely on the works of the law are under a curse; for it is written, "Cursed is everyone who does not observe and obey all the things written in the book of the law."

 

[53]Rom. 5:20 But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, Rom. 7:7 What then should we say? That the law is sin? By no means! Yet, if it had not been for the law, I would not have known sin. I would not have known what it is to covet if the law had not said, "You shall not covet." 8 But sin, seizing an opportunity in the commandment, produced in me all kinds of covetousness. Apart from the law sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin revived 10 and I died, and the very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity in the commandment, deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and just and good.

 

[54]Rom. 7:12 So the law is holy, and the commandment is holy and just and good. 13 Did what is good, then, bring death to me? By no means! It was sin, working death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. 14 For we know that the law is spiritual; but I am of the flesh, sold into slavery under sin.

 

[55]Rom. 6:14 For sin will have no dominion over you, since you are not under law but under grace.

 

[56]Rom. 8:1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3 For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, 4 so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

..Jer. 31:31 The days are surely coming, says the LORD, when I will make a new covenant with the house of Israel and the house of Judah. 32 It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt — a covenant that they broke, though I was their husband, says the LORD. 33 But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. 34 No longer shall they teach one another, or say to each other, "Know the LORD," for they shall all know me, from the least of them to the greatest, says the LORD; for I will forgive their iniquity, and remember their sin no more. Ezek. 36:24 I will take you from the nations, and gather you from all the countries, and bring you into your own land. 25 I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. 27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances.

 

[57]Rom. 8:14 For all who are led by the Spirit of God are children of God.

 

[58]Gal. 5:4 You who want to be justified by the law have cut yourselves off from Christ; you have fallen away from grace. 5 For through the Spirit, by faith, we eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything; the only thing that counts is faith working through love.

 

[59]Gal. 5:16 Live by the Spirit, I say, and do not gratify the desires of the flesh.

..Hebr. 8:8 God finds fault with them when he says: "The days are surely coming, says the Lord, when I will establish a new covenant with the house of Israel and with the house of Judah; 9 not like the covenant that I made with their ancestors, on the day when I took them by the hand to lead them out of the land of Egypt; for they did not continue in my covenant, and so I had no concern for them, says the Lord. 10 This is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my laws in their minds, and write them on their hearts, and I will be their God, and they shall be my people. 11 And they shall not teach one another or say to each other, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest. 12 For I will be merciful toward their iniquities, and I will remember their sins no more." 13 In speaking of "a new covenant," he has made the first one obsolete. And what is obsolete and growing old will soon disappear.

..LG 25: For the bishops are heralds of the faith, who draw new disciples to Christ; they are authentic teachers, that is, teachers endowed with the authority of Christ, who preach the faith to the people assigned to them, the faith which is destined to inform their thinking and direct their conduct; and under the light of the Holy Spirit they make that faith shine forth, drawing from the storehouse of revelation new things and old (cf. Mt. 13:52); they make it bear fruit and with watchfulness they ward off whatever errors threaten their flock (cf. 2 Tim. 4-14).


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