I've decided to post my notes from this class in case anyone out there is interested in learning more about the Church's teaching on the topic of grace. Understanding grace is essential to understanding the Christian life. It is also highly complex and often misunderstood. The development of theological and doctrinal explication of what is meant by grace has a long history.
The doctrine of grace is central to Catholic doctrine and to who we are as a result of baptism.
The text we are using in this course is John Hardon S.J.'s book History and Theology of Grace: The Catholic Teaching on Divine Grace. My professor Fr. Pilon is coming from a Thomistic background.
Here are some questions we are going to address in this class:
What is grace?
What does it do for us? What is its purpose and final end?
How does grace relate to human freedom?
How does justification take place?
What are the different types of graces?
What is the distinction between grace and nature? And how do they interact?
By nature, we are God's natural image. But this gift, which is grace, elevates human nature. We become the image of God on a supernatural level.
We can not understand the human person without a proper understanding of grace. What is needed to understand this is a theological anthropology of the human person.
For St. Thomas, grace is the beginning of the Beatific Vision.
What is grace?
Is it a thing? Is it a something? Another term for it (I believe according to theologian Henry de Lubac) is supernature. St. Thomas says that grace is not a substance but a quality. It is a dynamic quality that transforms a substance-- specifically the substance of the soul. It is more a form than a substance.
It is not an easy notion to define. ("We talk about grace too casually." -Fr. Pilon)
Is it an accident?
Grace is a supernatural quality greater than all natural substances. What is substantial in God is accidental for humans. It is our greatest gift. Grace is a kind of an dynamic act which God creates in us in order to transform the soul. It is a quality communicated to the soul which is greater than the soul itself. It allows the soul to participate in the divine nature. It enables man to become a child of God. It enables us to live the life of God's child by elevating the powers of the soul. (Grace is somewhat Trinitarian? It is a supernatural reflection of the image of the Trinity.)
Grace is not our human nature. This was the mistake Pelagius made. He believed that graces were only external (not an internal action of the soul) and that man's free-will was a grace. The Pelagian heresy also includes the belief that our free-will choices for the good is what saves us. Christ is only a good example. His example is an external grace but it's just a model to follow. Pelagianism is a sort of naturalism by which we are led to our natural end by virtue of our human nature. Catholicism teaches that God destined us for a SUPERnatural destiny of participation in His very life which is a supernatural end.
Man's true destiny and greatness is made known only by revelation. -Theologian Rudolph Schnackenberg
Grace does not destroy our nature, it perfects our nature. In Colossians 3:10, St. Paul speaks of a "new nature." It is not technically a new nature, but a transformed nature.
(Historical/Theological note: The term "supernatural" although implied does not appear in its final form until the Middle Ages. Very interesting!)
It's God's power that has granted to us the possibility of participating in the divine nature. (Peter 1:4) (The Eastern Fathers of the Church use the term divinization.)Without this grace, we cannot participate in His life.
Meanings of Grace
1. Complex notion: gift totally gratuitous, supernatural (a word the Synoptic gospels don't use at all, we get the word from St. Paul) (What about the above note on the final appearance of the word emerging from the Middle Ages? I'll check on this and get back to you, blog.)
2. God as the giver-source of this gift and as the gift
-Old Testament-
a. divine attitude toward/action toward/ or in creature:
I believe this means grace as a divine disposition toward the creature. The Greek root means to lean toward or incline toward someone.
Terms (Greek or Hebrew?) Hanan/Hen: Hanan means to lean toward/incline toward someone. Hen (from the same root) expresses a result in the person themselves or a quality in a person. This does not work theologically in a Christian perspective in which God is the protagonist. In the OT, God is Hanan toward the poor especially.
The Greek word Caris was chosen. This word means loving-kindness, favor. Thus, God is gracious to us, etc. The Old Testament translation regarding Mary is "Oh highly favored one!"
Whenever God loves, it produces an effect. (Not sure where this fits in, perhaps it means that the grace in us is the effect of God's loving action/loving-kindness.)
The term Hesed implies a kind of act on behalf of God, where God is loving someone.
This word is used in Covenantal language in the Old Testament to emphasize the bond of that faithful love. The grace is the act of granting the gift of love. The closest Latin word is pietas (piety)which is steadfast love/loving kindness. Man should respond in this way to God.
b. Grace as the effect in the creature:
-God's justice in man-
Sedeq/Mishpat-righteousness. The term Mishpat is the judgment itself of justification. (This is discovered in the prophets-God transforms man by making him just, declaring him just.)
(Luther's understanding of justification is a throwback to the declaration of righteousness in the Old Testament. His understanding is closer to the Old Testament concept. This is vastly different from the New Testament concept of justification which is that we are made really just--it's not just a declaration.)
-Communion with God-
Why does God bother make us just? He bothers to make us just because we can't have communion with Him in an unjust state. So he has to make us just. (Not by necessity of course...) The whole point of human life is ultimate communion with God, without that, life is meaningless. (Wisdom prophets?)
Everything we mean by grace is ultimately divine love.
St. Augustine sees grace as a moralist because he sees it as charity infused and transforming the will. Later, in St. Thomas' perspective on grace is that it transforms the very substance of the soul. The soul itself is transformed. (I'm failing to see a distinction...I'll check and get back to you, blog.)
Man, by his nature, is not capable of loving God. His nature has to be elevated. The powers (I'm assuming of his soul...) must be elevated a quantum leap in order to love God. This is what is meant by sanctifying grace.
Grace is fundamentally tied to divine love since it is its origin. Grace and nature are interacting at every moment. It's a cooperative adventure. God is with us and acting in us at all times.
-The Synoptic Gospels-
Grace is a saving gift related to the Kingdom of God. The Kingdom of God is itself a saving gift. Membership means son ship.
a. Son ship/Membership into the Kingdom is created through the divine initiative.
b. Metanoia is pre-condition to entering the Kingdom.
c. Filial spirit is the result-this new life requires additional gifts to persevere
d. Two stages: now and the eschaton
e. Our participation in the Kingdom is provisional in this life
-Grace in the Gospel of John-
a. Light, Life, Love, (God is the origin) Sonship
b. The Incarnation is the capital grace
c. Jesus is the manifestation of:
1. Light-which guides man to Life (Father Pilon's favorite book in the Bible--also one of my favorites--is the book of Sirach. Read this book to understand Christ as the Light.)
2. Eternal life which is already now, but not yet
3. Sonship-which makes us God's children now
4. Parable of the Vine: organic gift (???)
Three profound effects of God's love:
1. God's love brings about a change from slavery into son ship.
2. It brings us out of darkness into the light of truth.
3. It resurrects man from death to life.
In St. John, the communication of grace is the communication of light, life, and love which makes us God's sons.
Grace is a supernatural gift communicated to a creature by God out of his benevolence.
1. Divine son ship
2. Children by divine adoption
a. Divine adoption (This is a NT concept, NOT an OT concept!)
b. The Adoption is by grace (which is God's favor upon us...which causes a change.)
c. Grace causes an essential regeneration of nature
d. Baptism is an essential means of this adoption and entrance into the life of grace
e. The critical notion of participation in the divine nature (Greek notion in Augustine and st. Thomas)
Grace according to St. Paul:
St. Paul had to deal with the question of justification contrary to the notion of the Pharisees that one is saved through his works. Thus, for St. Paul we get the word "caris" as the means of Justification.
(Need to check on the root meaning of this word--the word charism means a gift (and further grace) of the Holy Spirit whose root I'm sure is caris...once again, I'll get back to you!)
Grace and Justification: the new vision (No idea what this means...)
1. Justice is a gift of life (which is a power to act justly)
2. Christ is the capital grace. He is the source and exemplar:
a. New Adam: source of a New Humanity
b. Man is reconciled and recreated in Christ through the gift of His grace
c. Grace is participation in His Life and death
d. Faith and Baptism are preconditions to entry into His life and the Kingdom
3. Effects of Justification: negative and positive (?)
-contrast with and continuity with the Law (?)
Effect of divine love-which always is casual (?)
Wednesday, January 20, 2010
Monday, December 7, 2009
Noelle's Spicy Bean and Beef Pie
Spicy Bean and Beef Pie
1 pound ground beef
2 to 3 garlic cloves, minced
1 can (11 1/2 ounces) condensed beean with bacon soup, undiluted
1 jar (16 ounces) picante sauce, divided
1/4 cup cornstarch
1 tablespoon chopped fresh parsley
1 teaspoon paprika
1 teaspoon salt
1/4 teaspoon pepper
1 can (16 ounces) kidney beans, rinsed and drained
1 can (15 ounces) black beans, rinsed and drained
2 cups (8 ounces) shredded cheddar cheese, divided
3/4 cup sliced green onions, divided
Pastry for double-crust pie (10 inches)
1 cup (8 ounces) sour cream
1 can (2 1/4 ounces) sliced black olives, drained
In a skillet, cook beef and garlic, until beef is browned; drain. In a large bowl, combine soup, 1 cup of picante sauce, cornstarch, parsley, paprika, salt and pepper; mix well. Fold in beans, 1 1/4 cup of cheese, 1/2 cup onions and the beef mixture. Line pie plate with bottom pastry; fill with bean mixture. Top with remaining pastry; seal and flute edges. Cut slits in the top crust. Bake at 425 degrees for 30-35 or until lightly browned. Let stand for 5 minutes before cutting. Garnish with sour cream, olives and remaining picante sauce, cheese and onions. Yield: 8 servings
1 pound ground beef
2 to 3 garlic cloves, minced
1 can (11 1/2 ounces) condensed beean with bacon soup, undiluted
1 jar (16 ounces) picante sauce, divided
1/4 cup cornstarch
1 tablespoon chopped fresh parsley
1 teaspoon paprika
1 teaspoon salt
1/4 teaspoon pepper
1 can (16 ounces) kidney beans, rinsed and drained
1 can (15 ounces) black beans, rinsed and drained
2 cups (8 ounces) shredded cheddar cheese, divided
3/4 cup sliced green onions, divided
Pastry for double-crust pie (10 inches)
1 cup (8 ounces) sour cream
1 can (2 1/4 ounces) sliced black olives, drained
In a skillet, cook beef and garlic, until beef is browned; drain. In a large bowl, combine soup, 1 cup of picante sauce, cornstarch, parsley, paprika, salt and pepper; mix well. Fold in beans, 1 1/4 cup of cheese, 1/2 cup onions and the beef mixture. Line pie plate with bottom pastry; fill with bean mixture. Top with remaining pastry; seal and flute edges. Cut slits in the top crust. Bake at 425 degrees for 30-35 or until lightly browned. Let stand for 5 minutes before cutting. Garnish with sour cream, olives and remaining picante sauce, cheese and onions. Yield: 8 servings
Thursday, December 3, 2009
Doubt
I just saw the movie Doubt starring Meryl Streep. The movie and her lead were both excellent. You would think because I am a Catholic, I would not like this movie. But I loved it and I'll tell you why.
Of course, Meryl's brilliance and the captivating suspense of the film is highly enjoyable. The cinematography is beautiful and the camera angle shots add interesting touches to the meaning behind the scenes.
1. The beginning of the film makes you think that the uptight traditionalist Sister (Meryl Streep's character) is the bad guy. Actually, she turns out to be very likeable because behind the cold, austere exterior, her character truly cares about the welfare of the school children.
2. The priest is a progressive who "in the spirit of Vatican II" (or so they say) doesn't see anything special about the priesthood. Wow! to Hollywood for demonizing a liberal for once.
3. The priest is not just a pedophile, but a homosexual. Empirical data links pedophilia with homosexuality. Further, this problem is not a celibacy problem, but a homosexual problem. It has nothing to do with the fact that Latin-rite priests cannot marry. I appreciated the exposure of this reality as an element in the film.
4. There was certainty at the end of the film that the priest was guilty. This we know by the fact that he did resign his position and by the fact that Meryl's character told him that she contacted a nun who worked with him in the past and he flipped out when in reality she did no such thing. She even said, "His resignation was his confession."
5. I appreciated the line in the film where the more naive, younger sister is told my Meryl's character, "you just want your simplicity back." Life is complicated. Period. We are human and oftentimes are blind to our sins and to our infidelity to God through our impure motives.
6. LOVED the ending. So many reasons. I'll try to express myself well. Meryl's character had certainty that the priest was guilty. The fact that he resigned and that even the naive sister couldn't sleep at night made that evident to the viewer. She did the right thing by doing everything she could to get him away from her school. And she succeeded. But she also lost because by resigning he got a promotion. He got transferred to another school and another parish. The movie ends with her saying "I have doubts."
I didn't interpret this to mean she had doubts about his guilt, but about God. There is a shot right before this scene of the crucifix in her hand.
It's perfectly understandable for her character to have doubts here. I would argue that the number one reason why there is atheism in the world is because of the problem and reality of evil. Even among believers this is a problem. You can explain it, but it's never okay. This is where faith and trust in God, comes in.
Meryl's character was faithful. She did everything she could and yet it seemed like God let her down by the fact that in the end, the priest "won."
Sometimes in life, especially when our prayers don't get answered in the way we see fit, we doubt, right? Even when our prayers do and have been answered, in amazing ways, we still doubt.
Another reason I thought the ending was brilliant was because the film opens with the priest's homily at mass on the subject of doubt. She judged him for that homily only to find herself later relating to it. Perhaps even being helped by it.
Oh, how I enjoy the utter humanity of it all. We have all experienced those pride-busting moments when we are (spiritually) put in our place by someone we did not expect or someone we deemed below us. Now, I don't mean to imply that we should look to criminals to learn morality or for spiritual guidance, certainly not. But even the greatest saint is still a sinner.
Another complex element I enjoyed, and one that begs further reflection, is that Meryl's character sinned to gain her certainty about his guilt which eventually led to his resignation. She lied and told him she had contacted a nun who had worked with him in the past. The naive sister in the film was SHOCKED when it was revealed that she had done no such thing. That she lied. First, I think we have become so dishonest, we are desensitized to it. It's just a little, white lie, what's the harm? Well, venial sins lead to mortal sins and a lie is still a lie and as Christians we KNOW we are not supposed to do it. But we do. And you know what? I don't think we really feel all that bad about it. I mean, who even has the attentiveness to even notice the depth of how dishonest we can be? Both with ourselves and with other people. But in this film, the gravity of her reaction was refreshing to me. I was even slightly taken aback by it. It wasn't until that moment in the film when I realized that the reason the naive sister was so unwilling to believe the priest was guilty was because she was so innocent. As they say, "To the pure all things are pure."
Her lie also begs the question: does the end justify the means? Is it okay to lie for a good cause?
Did the effect of her lie actually cause more harm in the end? His resignation did in fact cause his promotion and thus more opportunity for him to continue in his transgression.
Thus, it seemed as though she had won, she did, in fact, succeed in her will of getting him out. But instead of being punished, as he should have, he was rewarded. Her prayer was answered, but his promotion caused her to doubt.
What if she hadn't lied? What if he remained at her school? It would seem as though she had lost. But maybe this circumstance, awful as it is, in the long run would have been better? Would she have had doubts? Or would she have continued on her resolute path to win this battle?
In seeking justice, you must be just. Was this a problem of method?
My interpretation is one among many I suppose. Obviously, I hope everyone understands the film in the way that I did. Of course, I watched the film not only as a believer, but as a Catholic. I didn't catch any anti-Catholicism, only the reality of what has happened and the reality of the spiritual struggles of even the most faithful believers.
It goes without saying that I felt sad during the film because of what the American Catholic Church is dealing with and how people, understandably so, have been scandalized.
It completely breaks my heart when I hear stories of how people have lost their faith or have left the Church over this matter. We need to remember that there will always be wolves among the sheep. We also, as Christians, ask and hope to be judged by the best of us (the Saints, John Paul II, Mother Teresa) and not by the worst of us.
Lastly, I felt inspired to continue the life of faith, to seek holiness, because God knows, we need witnesses. Everyone needs Christ in their lives, let us make that proposal!
Of course, Meryl's brilliance and the captivating suspense of the film is highly enjoyable. The cinematography is beautiful and the camera angle shots add interesting touches to the meaning behind the scenes.
1. The beginning of the film makes you think that the uptight traditionalist Sister (Meryl Streep's character) is the bad guy. Actually, she turns out to be very likeable because behind the cold, austere exterior, her character truly cares about the welfare of the school children.
2. The priest is a progressive who "in the spirit of Vatican II" (or so they say) doesn't see anything special about the priesthood. Wow! to Hollywood for demonizing a liberal for once.
3. The priest is not just a pedophile, but a homosexual. Empirical data links pedophilia with homosexuality. Further, this problem is not a celibacy problem, but a homosexual problem. It has nothing to do with the fact that Latin-rite priests cannot marry. I appreciated the exposure of this reality as an element in the film.
4. There was certainty at the end of the film that the priest was guilty. This we know by the fact that he did resign his position and by the fact that Meryl's character told him that she contacted a nun who worked with him in the past and he flipped out when in reality she did no such thing. She even said, "His resignation was his confession."
5. I appreciated the line in the film where the more naive, younger sister is told my Meryl's character, "you just want your simplicity back." Life is complicated. Period. We are human and oftentimes are blind to our sins and to our infidelity to God through our impure motives.
6. LOVED the ending. So many reasons. I'll try to express myself well. Meryl's character had certainty that the priest was guilty. The fact that he resigned and that even the naive sister couldn't sleep at night made that evident to the viewer. She did the right thing by doing everything she could to get him away from her school. And she succeeded. But she also lost because by resigning he got a promotion. He got transferred to another school and another parish. The movie ends with her saying "I have doubts."
I didn't interpret this to mean she had doubts about his guilt, but about God. There is a shot right before this scene of the crucifix in her hand.
It's perfectly understandable for her character to have doubts here. I would argue that the number one reason why there is atheism in the world is because of the problem and reality of evil. Even among believers this is a problem. You can explain it, but it's never okay. This is where faith and trust in God, comes in.
Meryl's character was faithful. She did everything she could and yet it seemed like God let her down by the fact that in the end, the priest "won."
Sometimes in life, especially when our prayers don't get answered in the way we see fit, we doubt, right? Even when our prayers do and have been answered, in amazing ways, we still doubt.
Another reason I thought the ending was brilliant was because the film opens with the priest's homily at mass on the subject of doubt. She judged him for that homily only to find herself later relating to it. Perhaps even being helped by it.
Oh, how I enjoy the utter humanity of it all. We have all experienced those pride-busting moments when we are (spiritually) put in our place by someone we did not expect or someone we deemed below us. Now, I don't mean to imply that we should look to criminals to learn morality or for spiritual guidance, certainly not. But even the greatest saint is still a sinner.
Another complex element I enjoyed, and one that begs further reflection, is that Meryl's character sinned to gain her certainty about his guilt which eventually led to his resignation. She lied and told him she had contacted a nun who had worked with him in the past. The naive sister in the film was SHOCKED when it was revealed that she had done no such thing. That she lied. First, I think we have become so dishonest, we are desensitized to it. It's just a little, white lie, what's the harm? Well, venial sins lead to mortal sins and a lie is still a lie and as Christians we KNOW we are not supposed to do it. But we do. And you know what? I don't think we really feel all that bad about it. I mean, who even has the attentiveness to even notice the depth of how dishonest we can be? Both with ourselves and with other people. But in this film, the gravity of her reaction was refreshing to me. I was even slightly taken aback by it. It wasn't until that moment in the film when I realized that the reason the naive sister was so unwilling to believe the priest was guilty was because she was so innocent. As they say, "To the pure all things are pure."
Her lie also begs the question: does the end justify the means? Is it okay to lie for a good cause?
Did the effect of her lie actually cause more harm in the end? His resignation did in fact cause his promotion and thus more opportunity for him to continue in his transgression.
Thus, it seemed as though she had won, she did, in fact, succeed in her will of getting him out. But instead of being punished, as he should have, he was rewarded. Her prayer was answered, but his promotion caused her to doubt.
What if she hadn't lied? What if he remained at her school? It would seem as though she had lost. But maybe this circumstance, awful as it is, in the long run would have been better? Would she have had doubts? Or would she have continued on her resolute path to win this battle?
In seeking justice, you must be just. Was this a problem of method?
My interpretation is one among many I suppose. Obviously, I hope everyone understands the film in the way that I did. Of course, I watched the film not only as a believer, but as a Catholic. I didn't catch any anti-Catholicism, only the reality of what has happened and the reality of the spiritual struggles of even the most faithful believers.
It goes without saying that I felt sad during the film because of what the American Catholic Church is dealing with and how people, understandably so, have been scandalized.
It completely breaks my heart when I hear stories of how people have lost their faith or have left the Church over this matter. We need to remember that there will always be wolves among the sheep. We also, as Christians, ask and hope to be judged by the best of us (the Saints, John Paul II, Mother Teresa) and not by the worst of us.
Lastly, I felt inspired to continue the life of faith, to seek holiness, because God knows, we need witnesses. Everyone needs Christ in their lives, let us make that proposal!
Saturday, November 21, 2009
Karen's Taco Soup
This is SUPER easy to make and SUPER delicious.
-Tomato Soup
-Taco Seasoning-1 packet
-Corn
-Kidney Beans
-Ground Beef
Cook the ground beef, drain the fat, add to the heated Tomato Soup. Stir in the Taco Seasoning, Corn, and Beans. Top and serve with grated cheddar cheese, avocados, and sour cream if you prefer. Eat with tortilla chips.
-Tomato Soup
-Taco Seasoning-1 packet
-Corn
-Kidney Beans
-Ground Beef
Cook the ground beef, drain the fat, add to the heated Tomato Soup. Stir in the Taco Seasoning, Corn, and Beans. Top and serve with grated cheddar cheese, avocados, and sour cream if you prefer. Eat with tortilla chips.
The Twelve Days of Christmas
Up until now, I had no idea what the song had to do with Christmas. Why French hens, maids a milking? This must have been something for the wealthy. I have not researched the explanation below for veracity, but it reminded me we are all indeed rich by the love of Christ and our future inheritance.
From 1558 until 1829, Roman Catholics in England were not permitted to practice their faith openly. Someone during that era wrote this carol as a catechism song for young Catholics. It has two levels of meaning: the surface meaning plus a hidden meaning known only to members of their church. Each element in the carol has a code word for a religious reality, which the children could remember.
The partridge in a pear tree was Jesus Christ.
Two turtledoves were the Old and New Testaments Three French hens stood for faith, hope and love.
The four calling birds were the four gospels of Matthew, Mark, Luke & John.
The five golden rings recalled the Torah or Law, the first five books of the Old Testament.
The six geese a-laying stood for the six days of creation.
Seven swans a-swimming represented the sevenfold gifts of the Holy Spirit: Prophesy, Serving, Teaching, Exhortation, Contribution, Leadership, and Mercy.
The eight maids a-milking were the eight beatitudes.
Nine ladies dancing were the nine fruits of the Holy Spirit: Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Gentleness, and Self Control.
The ten lords a-leaping were the Ten Commandments.
The eleven pipers piping stood for the eleven faithful disciples.
The twelve drummers drumming symbolized the twelve points of belief in The Apostles' Creed.
From 1558 until 1829, Roman Catholics in England were not permitted to practice their faith openly. Someone during that era wrote this carol as a catechism song for young Catholics. It has two levels of meaning: the surface meaning plus a hidden meaning known only to members of their church. Each element in the carol has a code word for a religious reality, which the children could remember.
The partridge in a pear tree was Jesus Christ.
Two turtledoves were the Old and New Testaments Three French hens stood for faith, hope and love.
The four calling birds were the four gospels of Matthew, Mark, Luke & John.
The five golden rings recalled the Torah or Law, the first five books of the Old Testament.
The six geese a-laying stood for the six days of creation.
Seven swans a-swimming represented the sevenfold gifts of the Holy Spirit: Prophesy, Serving, Teaching, Exhortation, Contribution, Leadership, and Mercy.
The eight maids a-milking were the eight beatitudes.
Nine ladies dancing were the nine fruits of the Holy Spirit: Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Gentleness, and Self Control.
The ten lords a-leaping were the Ten Commandments.
The eleven pipers piping stood for the eleven faithful disciples.
The twelve drummers drumming symbolized the twelve points of belief in The Apostles' Creed.
On the Importance of Poetry
One of my youth group kids (and his mother) mentioned the unimportance of poetry. Below is what I emailed him.
....Also, the Fr. Francavilla mentioned in his homily how secularists do not understand the importance of things which are not "useful," such as poetry. I thought of you immediately. :) Just because something is not useful, does not mean it is not useless.
The problem I think, since I too once thought that poetry was pointless, is that there is a lot of bad poetry out there. Plus, people use the art form, not to create something beautiful, which is the point of art, but as a way to "express oneself." Self-expression is not necessarily bad, but it is not the totality of what it means to create art...such as poetry.
Good poetry, like all good art, is beautiful. (See, for example, the book of Psalms in the Bible. That's poetry my friend!)
Do you like music? That's poetry set to music! Do you enjoy Shakespeare? That's poetry.
The most incredible (and Catholic!) men of the modern age understood the importance of poetry: C.S. Lewis (closet Catholic), G.K. Chesterton, J.R.R. Tolkien, Luigi Giussani, John Paul II...were all poets!
Why am I so passionate about this? Because Catholics, first of all, should understand the importance of truth, beauty, freedom, and justice. Dogs cannot write poetry. Birds cannot write poetry. Rats cannot write poetry.
It is precisely our humanity (made in the image and likeness of God) which allows us to write poetry. Art, poetry, painting, music, anything which expresses beauty and is creative is precisely what makes us like God who is the Ultimate Beauty and the Ultimate Creator (creative...).
This is something some Protestants do not understand. This is why their churches are sparse. This is why their architecture is ugly. Go to Europe. Why is it so beautiful? Because of the (now ancient) Catholic culture that once existed. Gothic architecture lifts our up our eyes, but not only our eyes, but our hearts to God.
Secularists do not understand this because they do not enjoy (JOY!) God. Unless something is useful (productive, makes money, etc.) it is not valuable. (This is why unborn children, the disabled, the elderly, are scoffed at while the Church has protected their intrinsic worth.)
Dostoevsky said, "Beauty is mysterious as well as terrible. God and devil are fighting there, and the battlefield is the heart of man. "
Poetry (and other art forms) is important because it is through the culture that souls can be saved. Dostoevsky understood this and so does the Church. This is why non-profits like The Foundation for Sacred Arts are so important.
Now I've given you a philosphical understanding of why poetry is important. I'm sure it would have been much better had I written a poem about it. :)
As you get older, you will, I am sure, continue to be a light and salt to the world. Just remember that the Faith is not about moralism, rules, etc etc. It is about encountering a PERSON. And this person, Jesus Christ, was above all, BEAUTIFUL, to the people who met him and continue to meet Him. They didn't understand Him, but He was beautiful, and where there is beauty, there is truth...and so they followed Him.
More people today convert to the Church, not because they understand the metaphysics of the Triune God or have worked out how Christianity is the only logical (and reasonable) system (athiesm is logical but not reasonable) but because they encountered something beautiful: the Gregorian chant, the liturgy (like the kids saw on Sunday...they were so moved!), an icon of Mary, or a person whose life is beautiful, like yours!
....Also, the Fr. Francavilla mentioned in his homily how secularists do not understand the importance of things which are not "useful," such as poetry. I thought of you immediately. :) Just because something is not useful, does not mean it is not useless.
The problem I think, since I too once thought that poetry was pointless, is that there is a lot of bad poetry out there. Plus, people use the art form, not to create something beautiful, which is the point of art, but as a way to "express oneself." Self-expression is not necessarily bad, but it is not the totality of what it means to create art...such as poetry.
Good poetry, like all good art, is beautiful. (See, for example, the book of Psalms in the Bible. That's poetry my friend!)
Do you like music? That's poetry set to music! Do you enjoy Shakespeare? That's poetry.
The most incredible (and Catholic!) men of the modern age understood the importance of poetry: C.S. Lewis (closet Catholic), G.K. Chesterton, J.R.R. Tolkien, Luigi Giussani, John Paul II...were all poets!
Why am I so passionate about this? Because Catholics, first of all, should understand the importance of truth, beauty, freedom, and justice. Dogs cannot write poetry. Birds cannot write poetry. Rats cannot write poetry.
It is precisely our humanity (made in the image and likeness of God) which allows us to write poetry. Art, poetry, painting, music, anything which expresses beauty and is creative is precisely what makes us like God who is the Ultimate Beauty and the Ultimate Creator (creative...).
This is something some Protestants do not understand. This is why their churches are sparse. This is why their architecture is ugly. Go to Europe. Why is it so beautiful? Because of the (now ancient) Catholic culture that once existed. Gothic architecture lifts our up our eyes, but not only our eyes, but our hearts to God.
Secularists do not understand this because they do not enjoy (JOY!) God. Unless something is useful (productive, makes money, etc.) it is not valuable. (This is why unborn children, the disabled, the elderly, are scoffed at while the Church has protected their intrinsic worth.)
Dostoevsky said, "Beauty is mysterious as well as terrible. God and devil are fighting there, and the battlefield is the heart of man. "
Poetry (and other art forms) is important because it is through the culture that souls can be saved. Dostoevsky understood this and so does the Church. This is why non-profits like The Foundation for Sacred Arts are so important.
Now I've given you a philosphical understanding of why poetry is important. I'm sure it would have been much better had I written a poem about it. :)
As you get older, you will, I am sure, continue to be a light and salt to the world. Just remember that the Faith is not about moralism, rules, etc etc. It is about encountering a PERSON. And this person, Jesus Christ, was above all, BEAUTIFUL, to the people who met him and continue to meet Him. They didn't understand Him, but He was beautiful, and where there is beauty, there is truth...and so they followed Him.
More people today convert to the Church, not because they understand the metaphysics of the Triune God or have worked out how Christianity is the only logical (and reasonable) system (athiesm is logical but not reasonable) but because they encountered something beautiful: the Gregorian chant, the liturgy (like the kids saw on Sunday...they were so moved!), an icon of Mary, or a person whose life is beautiful, like yours!
Friday, November 20, 2009
Charism
1.Von Balthasar –“Charism” in “You Have Words of Eternal Life”, Ignatius, 1991.
a. Charism = a spiritual gift – with a view toward a mutual exchange where both members are strengthened – Romans 1:11-12.
b. Charis = the same thing –2 Cor. 1:15.
c. The “gift” God gave Paul in saving him from death, benefits the churches – 2 Corinthians 1:11.
d. Charism=a vocation to a particular status in the Church that benefits the entire community – 1 Cor. 7:7.
e. Charism= the equivalent of the word “Calling” [Klesis] – 1 Cor. 7:17-24.
f. Both words occur side by side in reference to Israel’s Election – “The gifts and the calling of God are irrevocable –Romans 11:19, 29.
g. Charism also exists as a giving of “God’s grace” that contrasts with the human fall into sin, - Romans 5:15.
h. Charism=”God’s bestowing of eternal life” in contrast to “the wages of sin, which is death” – Romans 6:23.
i. Charis also refers to the charity inaugurated by the collection taken up for the Jerusalem church – 2 Cor. 8:4, 6-7, 19, described as “grace”, and “commonality” and “service” (2 Cor. 8:4).
j. The gift of grace (=charisma) can be a unique or repeated rescue from death where the Church assists only through prayer (2 Cor. 1:11).
k. Each member of the Church can receive various aptitudes of both a natural and supernatural character that presuppose an underlying grace (charisma) to be employed for the good of the whole community (Romans 12:3-8).
l. Among these aptitudes, service to the congregation (diakonia) receives specific mention.
m. The gifts listed in 1 Corinthians 12:8-10, based on the situation there, includes those that fall within the scope of common Christian experience (wisdom, Knowledge, discernment of spirits, faith) while others are more unusual and unique (healing, working miracles, tongues, and interpretation, prophecy (=the ability to describe the will of God in a specific situation-propheteia).
n. If one wishes to describe the charismatic life Christians encounter, one needs to keep in mind this entire range of meanings.
o. This colorful collection is delimited along two sides – they all come from God and they are for the Church, or put more broadly, for eternal life.
p. Graces given to an individual are never exclusive. Someone who can expound God’s word, can discern spirits as well. The same applies to teaching. The gift of leadership or pasturing also includes an ability to teach, and the latter involves knowledge and wisdom. Charisms are anything but specializations.
q. The Apostolate in the broad sense pre-supposes many gifts of grace –1 Corinthians 12:28.
r. In the Pastoral Epistles, when speaking of a church office,they mean the entire cluster of gifts needed to exercise the office properly. – 1 Timothy 4:12, 2 Timothy 1:6.
s. No vital Christian will attempt to tie himself down to a single charism. To do so would impede the Spirit who leads them.
a. Charism = a spiritual gift – with a view toward a mutual exchange where both members are strengthened – Romans 1:11-12.
b. Charis = the same thing –2 Cor. 1:15.
c. The “gift” God gave Paul in saving him from death, benefits the churches – 2 Corinthians 1:11.
d. Charism=a vocation to a particular status in the Church that benefits the entire community – 1 Cor. 7:7.
e. Charism= the equivalent of the word “Calling” [Klesis] – 1 Cor. 7:17-24.
f. Both words occur side by side in reference to Israel’s Election – “The gifts and the calling of God are irrevocable –Romans 11:19, 29.
g. Charism also exists as a giving of “God’s grace” that contrasts with the human fall into sin, - Romans 5:15.
h. Charism=”God’s bestowing of eternal life” in contrast to “the wages of sin, which is death” – Romans 6:23.
i. Charis also refers to the charity inaugurated by the collection taken up for the Jerusalem church – 2 Cor. 8:4, 6-7, 19, described as “grace”, and “commonality” and “service” (2 Cor. 8:4).
j. The gift of grace (=charisma) can be a unique or repeated rescue from death where the Church assists only through prayer (2 Cor. 1:11).
k. Each member of the Church can receive various aptitudes of both a natural and supernatural character that presuppose an underlying grace (charisma) to be employed for the good of the whole community (Romans 12:3-8).
l. Among these aptitudes, service to the congregation (diakonia) receives specific mention.
m. The gifts listed in 1 Corinthians 12:8-10, based on the situation there, includes those that fall within the scope of common Christian experience (wisdom, Knowledge, discernment of spirits, faith) while others are more unusual and unique (healing, working miracles, tongues, and interpretation, prophecy (=the ability to describe the will of God in a specific situation-propheteia).
n. If one wishes to describe the charismatic life Christians encounter, one needs to keep in mind this entire range of meanings.
o. This colorful collection is delimited along two sides – they all come from God and they are for the Church, or put more broadly, for eternal life.
p. Graces given to an individual are never exclusive. Someone who can expound God’s word, can discern spirits as well. The same applies to teaching. The gift of leadership or pasturing also includes an ability to teach, and the latter involves knowledge and wisdom. Charisms are anything but specializations.
q. The Apostolate in the broad sense pre-supposes many gifts of grace –1 Corinthians 12:28.
r. In the Pastoral Epistles, when speaking of a church office,they mean the entire cluster of gifts needed to exercise the office properly. – 1 Timothy 4:12, 2 Timothy 1:6.
s. No vital Christian will attempt to tie himself down to a single charism. To do so would impede the Spirit who leads them.
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