The Decalogue in the Church’s tradition (cont’d)

Catechism of the Catholic Church

(2065) Ever since St. Augustine, the Ten Commandments have occupied a predominant place in the catechesis of baptismal candidates and the faithful. In the fifteenth century, the custom arose of expressing the commandments of the Decalogue in rhymed formulae, easy to memorize and in positive form. They are still in use today. The catechisms of the Church have often expounded Christian morality by following the order of the Ten Commandments.

(2066) The division and numbering of the Commandments have varied in the course of history. The present catechism follows the division of the Commandments established by St. Augustine, which has become traditional in the Catholic Church. It is also that of the Lutheran confessions. The Greek Fathers worked out a slightly different division, which is found in the Orthodox Churches and Reformed communities.

(2067) The Ten Commandments state what is required in the love of God and love of neighbor. The first three concern love of God, and the other seven love of neighbor.

As charity comprises the two commandments to which the Lord related the whole Law and the prophets . . . so the Ten Commandments were themselves given on two tablets. Three were written on one tablet and seven on the other.

(2068) The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them; the Second Vatican Council confirms: “The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments.”

The unity of the Decalogue

Baltimore Catechism

(2069) The Decalogue forms a coherent whole. Each “word” refers to each of the others and to all of them; they reciprocally condition one another. The two tablets shed light on one another; they form an organic unity. To transgress one commandment is to infringe all the others. One cannot honor another person without blessing God his Creator. One cannot adore God without loving all men, his creatures. The Decalogue brings man’s religious and social life into unity.

The Decalogue and the natural law

(2070) The Ten Commandments belong to God’s revelation. At the same time they teach us the true humanity of man. They bring to light the essential duties, and therefore, indirectly, the fundamental rights inherent in the nature of the human person. The Decalogue contains a privileged expression of the natural law:

From the beginning, God had implanted in the heart of man the precepts of the natural law. Then he was content to remind him of them. This was the Decalogue.

(2071) The commandments of the Decalogue, although accessible to reason alone, have been revealed. To attain a complete and certain understanding of the requirements of the natural law, sinful humanity needed this revelation:

A full explanation of the commandments of the Decalogue became necessary in the state of sin because the light of reason was obscured and the will had gone astray.

We know God’s commandments through the divine revelation proposed to us in the Church, and through the voice of moral conscience.

Source: USCCB

I. Justification (cont’d)

Jesus in Stained Glass | Credit: Tom Grill/Corbis

(1988) Through the power of the Holy Spirit we take part in Christ’s Passion by dying to sin, and in his Resurrection by being born to a new life; we are members of his Body which is the Church, branches grafted onto the vine which is himself:

[God] gave himself to us through his Spirit. By the participation of the Spirit, we become communicants in the divine nature. . . . For this reason, those in whom the Spirit dwells are divinized.

(1989) The first work of the grace of the Holy Spirit is conversion, effecting justification in accordance with Jesus’ proclamation at the beginning of the Gospel: “Repent, for the kingdom of heaven is at hand.” Moved by grace, man turns toward God and away from sin, thus accepting forgiveness and righteousness from on high. “Justification is not only the remission of sins, but also the sanctification and renewal of the interior man.”

(1990) Justification detaches man from sin which contradicts the love of God, and purifies his heart of sin. Justification follows upon God’s merciful initiative of offering forgiveness. It reconciles man with God. It frees from the enslavement to sin, and it heals.

(1991) Justification is at the same time the acceptance of God’s righteousness through faith in Jesus Christ. Righteousness (or “justice”) here means the rectitude of divine love. With justification, faith, hope, and charity are poured into our hearts, and obedience to the divine will is granted us.

(1992) Justification has been merited for us by the Passion of Christ who offered himself on the cross as a living victim, holy and pleasing to God, and whose blood has become the instrument of atonement for the sins of all men. Justification is conferred in Baptism, the sacrament of faith. It conforms us to the righteousness of God, who makes us inwardly just by the power of his mercy. Its purpose is the glory of God and of Christ, and the gift of eternal life:

But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins; it was to prove at the present time that he himself is righteous and that he justifies him who has faith in Jesus.

(1993) Justification establishes cooperation between God’s grace and man’s freedom. On man’s part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent:

When God touches man’s heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God’s grace, he cannot by his own free will move himself toward justice in God’s sight.

(1994) Justification is the most excellent work of God’s love made manifest in Christ Jesus and granted by the Holy Spirit. It is the opinion of St. Augustine that “the justification of the wicked is a greater work than the creation of heaven and earth,” because “heaven and earth will pass away but the salvation and justification of the elect . . . will not pass away.” He holds also that the justification of sinners surpasses the creation of the angels in justice, in that it bears witness to a greater mercy.

Source: USCCB

V. The Proliferation of Sin (cont’d)

Crucifixion of Christ | Source: Happy To Be Catholic

(1869) Thus sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. Sins give rise to social situations and institutions that are contrary to the divine goodness. “Structures of sin” are the expression and effect of personal sins. They lead their victims to do evil in their turn. In an analogous sense, they constitute a “social sin.”

In Brief

(1870) “God has consigned all men to disobedience, that he may have mercy upon all” (Rom 11:32).

(1871) Sin is an utterance, a deed, or a desire contrary to the eternal law (St. Augustine, Faust 22: PL 42, 418). It is an offense against God. It rises up against God in a disobedience contrary to the obedience of Christ.

(1872) Sin is an act contrary to reason. It wounds man’s nature and injures human solidarity.

(1873) The root of all sins lies in man’s heart. The kinds and the gravity of sins are determined principally by their objects.

(1874) To choose deliberately—that is, both knowing it and willing it—something gravely contrary to the divine law and to the ultimate end of man is to commit a mortal sin. This destroys in us the charity without which eternal beatitude is impossible. Unrepented, it brings eternal death.

(1875) Venial sin constitutes a moral disorder that is reparable by charity, which it allows to subsist in us.

Source: USCCB

Shortly after President Obama signed the legislation into law on Wednesday, I made the following statement on my Twitter page because I was completely dumbfounded that Americans had stooped to this level of immaturity: “People have been sending death threats to those in Congress who voted for the HCR bill?!?!? Needs to stop!!!” When did we begin viewing our fellow Americans, our brothers and sisters in Christ, as enemies. Well, I was not the only one experiencing that disappointment in my fellow Americans.

Today, Sr. Mary Ann Walsh, Director of Media Relations for the United States Conference of Catholic Bishops, issued the following statement on the USCCB Media blog:

The heat in the aftermath of passage of health care reform reveals the depth of feeling among those for and against the landmark bill that affects all Americans. Such heat, however, cannot justify the verbal and physical violence that has ensued.

If we needed health care because of the crisis affecting the sick, especially the weakest among us, we need even more a move toward civility, if not for our own betterment then at least for the betterment of our children.

Politics has become a kind of blood sport. News junkies over the weekend heard reports of crowds shouting racist remarks and individuals spitting at African American lawmakers, including John Lewis, who suffered violence years ago when he marched for Civil Rights. Surely he – and all of us – has a right to expect that that chapter of despicable, racist violence long over.

We’ve seen reports of homes and offices of lawmakers vandalized and heard of death threats. Anonymous messages are being left on voicemails – I even got one from a nun, for goodness sake. If that isn’t proof that we’ve gone astray I don’t know what is.

The wonderfully unedited Web may share some blame as it gives free reign to those who say whatever suits their strategic purpose, truthful or not. Their presentations – usually anonymous – underscore a significant failing of the Web, lack of editors and accountability.

We’ve seen columnists write with vitriol as they demonize those with whom they disagree. There’s a viciousness which goes beyond what can be called acerbic writing.

We need to address this climate.

The intolerance and incivility did not begin with legislation passed Sunday night. It is not unrelated to the divisions that exist in our country and, sadly, even in our church.

It starts with how we view others – as enemies rather than as fellow travelers on the journey of life. It includes whether or not we’re willing to give another the benefit of the doubt, accepting that their intentions are good, even if their goals differ from ours.

It involves accepting the fact that each of us is a child of God and precious to Him and our brother or sister.

It involves how we speak and terms for one another.

Last Tuesday, March 23, Cardinal Francis George, president of the United States Conference of Catholic Bishops, noted the bishops’ disappointment that the health reform legislation did not include all they sought, especially adequate protection of rights of conscience and guarantees that federal funds would not go for abortion services. But he also noted that politicians on both sides of the aisle had worked nobly for the protection of life and decried those who would vilify them. Even in disappointment, the bishops were civil and generous. There position is worth emulating.

In 1959, Pope John XXIII, in his first encyclical, “On Truth, Unity and Peace,” in a Spirit of Charity, quoted a maxim attributed to St. Augustine, “In essentials, unity, in non-essentials diversity, in all things charity.”

In all things charity surely is the message we all need today. It’s not a bad start to Holy Week.

SOURCE: USCCB Media Blog

PHOTO SOURCE: Los Angeles Times