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Katesismo At Biblia Share Mo, Western Bicutan, Taguig (2026)

09/02/2023

ASND San. 4:7-10:
"Kaya magpasakop kayo sa Dios. Labanan nʼyo ang diyablo at lalayo ito sa inyo. Lumapit kayo sa Dios at lalapit din siya sa inyo. Kayong mga makasalanan, mamuhay kayo nang malinis. At kayong mga nagdadalawang-isip, linisin nʼyo ang inyong puso. Maging malungkot kayo at maghinagpis dahil sa mga kasalanan nʼyo. Palitan nʼyo ng pagdadalamhati ang pagsasaya ninyo. Magpakumbaba kayo sa harapan ng Panginoon, at itataas niya kayo."

12/09/2021

CATHOLIC DEVOTIONAL GUIDE

TRANSUBSTANTIATION
Transubstantiation
Authored By: Frank J. Sheed

Besides the Real Presence which faith accepts and delights in, there is the doctrine of transubstantiation, from which we may at least get a glimpse of what happens when the priest consecrates bread and wine, so that they become Christ's body and Christ's blood.

At this stage, we must be content with only the simplest statement of the meaning of, and distinction between substance and accidents, without which we should make nothing at all of transubstantiation. We shall concentrate upon bread, reminding ourselves once again that what is said applies in principle to wine as well.

We look at the bread the priest uses in the Sacrament. It is white, round, soft. The whiteness is not the bread, it is simply a quality that the bread has; the same is true of the roundness and the softness. There is something there that has these and other properties, qualities, attributes- the philosophers call all of them accidents. Whiteness and roundness we see; softness brings in the sense of touch. We might smell bread, and the smell of new bread is wonderful, but once again the smell is not the bread, but simply a property. The something which has the whiteness, the softness, the roundness, has the smell; and if we try another sense, the sense of taste, the same something has that special effect upon our palate.

In other words, whatever the senses perceive-even with the aid of those instruments men are forever inventing to increase the reach of the senses- is always of this same sort, a quality, a property, an attribute; no sense perceives the something which has all these qualities, which is the thing itself. This something is what the philosophers call substance; the rest are accidents which it possesses. Our senses perceive accidents; only the mind knows the substance. This is true of bread, it is true of every created thing. Left to itself, the mind assumes that the substance is that which, in all its past experience, has been found to have that particular group of accidents. But in these two instances, the bread and wine of the Eucharist, the mind is not left to itself. By the revelation of Christ it knows that the substance has been changed, in the one case into the substance of his body, in the other into the substance of his blood.

The senses can no more perceive the new substance resulting from the consecration than they could have perceived the substance there before. We cannot repeat too often that senses can perceive only accidents, and consecration changes only the substance. The accidents remain in their totality-for example, that which was wine and is now Christ's blood still has the smell of wine, the intoxicating power of wine. One is occasionally startled to find some scientist claiming to have put all the resources of his laboratory into testing the consecrated bread; he announces triumphantly that there is no change whatever, no difference between this and any other bread. We could have told him that, without the aid of any instrument. For all that instruments can do is to make contact with the accidents, and it is part of the doctrine of transubstantiation that the accidents undergo no change whatever. If our scientist had announced that he had found a change, that would be really startling and upsetting.

The accidents, then, remain; but not, of course, as accidents of Christ's body. It is not his body which has the whiteness and the roundness and the softness. The accidents once held in existence by the substance of bread, and those others once held in existence by the substance of wine, are now held in existence solely by God's will to maintain them.

What of Christ's body, now sacramentally present? We must leave the philosophy of this for a later stage in our study. All we shall say here is that his body is wholly present, though not (so St. Thomas among others tells us) extended in space. One further element in the doctrine of the Real Presence needs to be stated: Christ's body remains in the communicant as long as the accidents remain themselves. Where, in the normal action of our bodily processes, they are so changed as to be no longer accidents of bread or accidents of wine, the Real Presence in us of Christ's own individual body ceases. But we live on in his Mystical Body.

This very sketchy outline of the doctrine of transubstantiation is almost pathetic. But like so much in this book, what is here is only a beginning; you have the rest of life before you

04/09/2021

CATHOLIC DEVOTIONAL GUIDE

THE REAL PRESENCE OF CHRIST IN THE EUCHARIST
The Real Presence of Christ in the Eucharist
Authored By: Frank J. Sheed

The Blessed Eucharist is the Sacrament. Baptism exists for it, all the others are enriched by it. The whole being is nourished by it. It is precisely food, which explains why it is the one sacrament meant to be received daily. Without it, one petition in the Our Father-"Give us this day our daily bread"-lacks the fullness of its meaning.

Early in his ministry, as St. John tells us (ch 6), Our Lord gave the first promise of it. He had just worked what is probably the most famous of his miracles, the feeding of the five thousand. The next day, in the synagogue at Capernaum on the shore of the sea of Galilee, Our Lord made a speech which should be read and reread. Here we quote a few phrases: "I am the Bread of Life"; "I am the Living Bread, which came down from heaven. If any man eat of this bread, he shall live forever: and the bread that I will give, is my flesh for the life of the world"; "He that eats my flesh, and drinks my blood, has everlasting life: and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed. He that eats my flesh, and drinks my blood, abides in me, and I in him"; "He that eats me shall live by me."

He saw that many of his own disciples were horrified at what he was saying. He went on: "It is the spirit that quickens: the flesh profits nothing." We know what he meant: in saying they must eat his flesh, he did not mean dead flesh but his body with the life in it, with the living soul in it. In some way he himself, living, was to be the food of their soul's life. Needless to say, all this meant nothing whatever to those who heard it first. For many, it was the end of discipleship. They simply left him, probably thinking that for a man to talk of giving them his flesh to eat was mere insanity. When he asked the Apostles if they would go too, Peter gave him one of the most moving answers in all man's history: "Lord, to whom shall we go?" He had not the faintest idea of what it all meant; but he had a total belief in the Master he had chosen and simply hoped that some day it would be made plain.

There is no hint that Our Lord ever raised the matter again until the Last Supper. Then his meaning was most marvellously made plain. What he said and did then is told us by Matthew, Mark, and Luke; and St. Paul tells it to the Corinthians (1 Cor 10 and 11). St. John, who gives the longest account of the Last Supper, does not mention the institution of the Blessed Eucharist; his Gospel was written perhaps thirty years after the others, to be read in a church which had been receiving Our Lord's body and blood for some sixty years. What he had provided is the account we have just been considering of Our Lord's first promise.

Here is St. Matthew's account of the establishment: "Jesus took bread, and blessed, and broke: and gave to his disciples, and said, Take ye and eat: This is my body. And taking the chalice he gave thanks: and gave to them, saying: Drink ye all of this. For this is my blood of the New Testament, which shall be shed for many unto remission of sins."

Since they deal with the food of our life, we must examine these words closely. What we are about to say of "This is my body" will do for "This is my blood" too. The word is need not detain us. There are those, bent upon escaping the plain meaning of the words used, who say that the phrase really means "This represents my body." It sounds very close to desperation! No competent speaker would ever talk like that, least of all Our Lord, least of all then. The word this, deserves a closer look. Had he said, "Here is my body," he might have meant that, in some mysterious way, his body was there as well as, along with, the bread which seems so plainly to be there. But he said, "This is my body"-this which I am holding, this which looks like bread but is not, this which was bread before I blessed it, this is now my body. Similarly this, which was wine, which still looks like wine, is not wine. It is now my blood.

Every life is nourished by its own kind-the body by material food, the intellect by mental food. But the life we are now concerned with is Christ living in us; the only possible food for it is Christ. So much is this so that in our own day you will scarcely find grace held to be Christ's life in us unless the Eucharist is held to be Christ himself.

What Our Lord was giving us was a union with himself closer than the Apostles had in the three years of their companionship, than Mary Magdalen had when she clung to him after his Resurrection. Two of St. Paul's phrases, from 1 Corinthians 11 and 10, are specially worth noting:

"Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord"; and "We, being many, are one bread, one body, all that partake of one bread"- a reminder that the Eucharist is not only for each man's soul but for the unity of the Mystical Body.

I can see why a Christian might be unable to bring himself to believe it, finding it beyond his power to accept the idea that a man can give us his flesh to eat. But why should anyone to escape the plain meaning of the words?

For the Catholic nothing could be simpler. Whether he understands or not, he feels safe with Peter in the assurance that he who said he would give us his body to eat had the words of eternal life. Return again to what he said. The bread is not changed into the whole Christ, but into his body; the wine is not changed into the whole Christ, but into his blood. But Christ lives, death has no more dominion over him. The bread becomes his body, but where his body is, there he is; the wine becomes his blood but is not thereby separated from his body, for that would mean death; where his blood is, he is. Where either body or blood is, there is Christ, body and blood, soul and divinity. That is the doctrine of the Real Presence.

22/08/2021

CATHOLIC DEVOTIONAL GUIDE

THE HOLY SPIRIT IN THE TRINITY AND HIS MISSION IN THE WORLD
The Holy Spirit in the Trinity and His Mission in the World
by Rev. William G. Most

We already said the most essential things about the Holy Spirit in explaining the first article of the Creed. Let us add a few things here.

He makes holy the souls of the just by His presence. But a Spirit is not present in the sense of taking up space. We say a Spirit is present wherever it causes an effect. In the soul, the Holy Spirit transforms it, making it basically capable of taking in, after death, the infinite streams of knowledge and love that flow within the Holy Trinity. Thus we are really "sharers in the divine nature" (2 Peter 1:4). This is a dignity so great that any earthly honor is insignificant beside it.

He comes with his Seven Gifts. These make the soul capable of taking in the special lights and inspirations He sends in a much higher way than what is had in ordinary graces. We do not notice much of any effects from these Gifts until we have advanced rather far in the spiritual life, for great docility and purity of heart are needed.

On Pentecost, the Holy Spirit came down visibly on the Apostles. He gave them the power to speak in strange tongues to the crowds that came to Jerusalem for that Feast. He also transformed them, from selfish and timid men into giants of courage and faith.

20/08/2021

CATHOLIC DEVOTIONAL GUIDE

QUESTIONS AND ANSWERS ON THE HOLY SPIRIT
Questions and Answers on the Holy Spirit
Who is the Holy Spirit?
The Holy Spirit is God and the third Person of the Blessed Trinity.

(a) The Holy Spirit is also called the Holy Ghost, the Paraclete, the Advocate, the Spirit of Truth, the Spirit of God, and the Spirit of Love.

From whom does the Holy Spirit proceed?
The Holy Spirit proceeds from the Father and the Son.

(a) The Holy Spirit does not proceed from the Father and the Son by spiritual generation. Only the Son proceeds from the Father by generation. This is one of the mysterious truths that we know only from revelation.

Is the Holy Spirit equal to the Father and the Son?
The Holy Spirit is equal to the Father and the Son, because He is God.

(a) Because of the oneness of nature in the Blessed Trinity, the Father is entirely in the Son and in the Holy Spirit; the Son is entirely in the Father and in the Holy Spirit; and the Holy Spirit is entirely in the Father and in the Son. No one of the three divine Persons is outside the other, for none precedes the other in eternity, nor surpasses the other in power, nor exceeds the other in any way. This indwelling of one divine Person in the others is called circumincession.

What does the Holy Spirit do for the salvation of mankind?
The Holy Spirit dwells in the Church as the source of its life and sanctifies souls through the gift of grace.

(a) Although the sanctification of mankind, like all other outward works of God, is performed by all three Persons of the Blessed Trinity, it is attributed to the Holy Spirit, the third Person. The sanctification of mankind is attributed to the Holy Spirit because He is the love of the Father and the Son and because the sanctification of man by grace shows forth God's boundless love.

16/08/2021

CATHOLIC DEVOTIONAL GUIDE

THE SEVEN GIFTS OF THE HOLY SPIRIT
The Seven Gifts of the Holy Spirit
We turn now to the Seven Gifts of the sanctifying category. They are: wisdom, understanding, knowledge, counsel, fortitude, piety and fear of the Lord.

They each perfect certain basic virtues. Four of them perfect the intellectual virtues. Understanding gives an intuitive pe*******on into truth. Wisdom perfects charity, in order to judge divine things. Knowledge perfects the virtue of hope. The gift of counsel perfects prudence.

The other three gifts perfect virtues of the will and appetites. The gift of piety perfects justice in giving to others that which is their due. This is especially true of giving God what is His due. Fortitude perfects the virtue of fortitude, in facing dangers. Fear of the Lord perfects temperance in controlling disordered appetites.

To illustrate the difference between things done with the Gifts and those done with the ordinary virtues, we will take up the gift of counsel.

There are three kinds of guides a person may follow in making his decisions:

1) The whim of the moment. Aristotle in his Ethics 1. 5 says that to act that way is a life fit for cattle, who do just what they happen to feel like doing.

2) Reason, which in practice is always aided by actual graces, which God gives so generously. For example, suppose I see three options open to me, all of which are moral. Ideally I would make at least mentally a list of the good points and of the bad points of each. The I would look over the whole board, and pick what gives the best effect for me. Or if I come to think I need penance for my sins, I would ask: How much have I sinned, so I can know how much penance? What kind of penance will fit with my health? With the obligations of my state in life? And after several steps, a decision is reached. This method is called discursive, since it moves from one step to another.

3) In the third and highest way, a soul does not go from one step to another, in a discursive process, but the answer is, as it were, dropped fully made and complete into his mind by the Gifts. This was the case of Our Lady, for example, at the Annunciation. If she had been operating in the ordinary mode, she might well have reasoned: Now my people have been waiting for centuries for the Messiah (as soon as Gabriel said He would reign over the house of Jacob forever, even any ordinary Jew would have known that He was the Messiah). Now He is here. I should share this news with others, especially the authorities in Jerusalem. And what about my husband, Joseph? In a short time he will not be able to avoid dark thoughts. But the Gospel shows she did none of these things. God needed to send a special angel to tell Joseph. so the Gifts can lead souls to points not contrary to reason, but far more lofty than what reason would suggest.

Cf. the following from St. John of the Cross: (Ascent 3.2.10; cf. Living Flame 1.4; 1.9 and 2.34): "God alone moves the powers of these souls . . . to those deeds which are suitable, according to the will and plan of God, and they cannot be moved to others. . . . Such were the actions of the most glorious Virgin, our Lady, who, being elevated from the beginning [of her life] to this lofty state, had never the form of any creature impressed on her, nor was moved by such, but was always moved by the Holy Spirit."

But there is a danger: a soul could mistake its own desires for action of the Gifts, since the reasons are not clear to it. Two points must be kept in mind: 1) The full and apparent action of these gifts does not appear until one is well advanced in the spiritual life (hidden assistance by them can come earlier). 2) Ordinarily an inspiration via the Gifts leaves the soul not fully certain--a signal to consult a director or superior. Uncommonly they will give certitude, but only when a decision must be made on the spot, and there is no time to consult.

When a soul acts with usual actual graces God is the most important actor, yet the faculties of the human do churn out the result--hence it is easy to suppose the work is done basically by that soul. But under the action of the Gifts, the soul is more passive, and its own faculties contribute even less.

15/08/2021

CATHOLIC DEVOTIONAL GUIDE

THE CHARISMATIC GIFTS
The Charismatic Gifts
by Rev. William G. Most

The ordinary charismatic gifts, the invisible gifts that help us fulfill our state in life, are widely given. The extraordinary are given when and to whom the Spirit wills, as St. Paul tells us in 1 Cor 12.11. They are not routine today, though they were in the first generation Church, as we see from 1 Cor 12-14.

Some have claimed that these extraordinary graces are ordinary and were ordinary for the first centuries. But the Patristic texts cited for this view are few. Fairly clear are those of Tertullian (an early pentecostalist who eventually left the Church), St. Hilary, and St. Cyril of Jerusalem. Already by the fourth century, however, St. Augustine had to argue that the accounts of miracles in the early Church were not mere fables. In the East, St. John Chrysostom also noted that the age of the charismatic gifts as a regular occurence had long since ended. It is clear from the history of the early Church that as soon as Christians could point to the rapid spread of the Faith and the witness of martyrs in order to make converts, God began to give the charismatic gifts less frequently‹they were always by their nature extraordinary, and long before the time of Augustine and Chrysostom, they were no longer necessary on a large scale.

Thus, it is not true that extraordinary charismatic gifts are simply actualizations--putting to work--of the gifts of the Holy Spirit that all Catholics have. Remember, the special charismatic things belong to one category, the seven Gifts to another. One cannot suppose graces from one side of this divide will actualize those from the other side.

Still further, the possession of extraordinary charismatic favors does not even prove those who have them are in the state of grace. We think of the frightening words of Our Lord Himself in Mt 7. 22-23: "Many will say to me on that day: Lord, Lord, have we not prophesied in your name, and in your name cast out devils, and have done many marvels in your name? And then I will admit to them: I never knew you: depart from me you workers of iniquity."

Vatican II, Lumen Gentium 12 said of the extraordinary gifts: ". . . they are not to be rashly sought, nor should one presumptuously expect of them the fruits of the apostolic works; but the judgment as to whether or not they are genuine, and as to their ordered use pertains to those who are in charge in the Church . . . ." When these gifts are used with careful discernment of spirits and obedience, they are "fitting and useful for the needs of the Church" (Ibid.).

15/08/2021

THE 4 PERSONS WHO ENTERED HEAVEN WITH BODY & SOUL.
• Jesus our Lord himself ascended into heaven by his own power.
• The Blessed Virgin Mary after his death 3 days in the tomb. Her body was taken up by God.
• Prophet Elijah went up by a whirlwind.
• Enoch was taken up so that he should not see death.

Those who are still alive on the day of judgement.. The second coming of Christ will be caught up; with a complete body and soul. (rf. 1 thess.4:16-17)

HAPPY FEAST DAY OF THE ASSUMPTION !❤🙏

- Admin Peter

15/08/2021

CATHOLIC DEVOTIONAL GUIDE

THE CREATION, NATURE AND FALL OF MAN

Nature and Origin of the Human Race

We are creatures made up of spirit and matter, body and soul. Our spirit is the immaterial soul, which our senses cannot feel. But our faith tells us it is there. So by way of our soul, we have some share in the nature of the angels.

We can see that we have a spiritual soul in this way. Each of us has a concept or idea of dog in general. Our mental dog is not high or low, long or short, sharp-nosed or pug-nosed. If we hired the very best artist, offered him any sum and his choice of mediums: oil paints, carving, casting etc. , to make an image of our dog, we would get nothing. For no material can hold this concept. So that in us which holds it is not material, but spiritual. This is all the more obvious in our concepts of goodness, truth, justice etc.

Our soul can exist apart from the body. It will never die, because being spiritual, it has no parts, and so cannot come apart. It will live forever in happiness beyond what we can imagine, or in the reverse, eternal damnation. The Book of Wisdom 3:1-4 says: "The souls of the just are in the hand of God, and no torment will touch them. They seemed to die, to the eyes of foolish people, and their departure was considered evil . . . but they are in peace. Their hope is full of immortality."

Each human soul is directly created by God Himself, it is not produced by or derived from the parents. The parents produce only the human body, and do even that, only with the help of God's power. The uniting of the soul with the body is called infusion. Modern biology knows that at the moment of conception, when the 23 chromosomes from each parent join, the complete genetic pattern of a unique being is already present. So abortion is gravely sinful.

Many today think that the human body evolved from lower beings. If they say that this happened without any help from God, it is atheistic evolution. Not only theology rejects that foolish idea, even mere reason rejects it: it supposes that matter could lift itself up and up higher by its shoelaces, as it were, with no outside source for the higher leves of complexity.

Pope Pius XII in Humani generis in 1950 told us we may consider as a possible--not as something proved--that God established some natural laws that would bring about this evolution from lower to higher. Even so, the whole process would depend on God's creative power. This is true especially of the human soul, which, being spiritual, cannot have evolved. We would call this theistic evolution, that is evolution involving the power of God at so many points.

The scientific evidence for bodily evolution is almost non-existent. "Research News" in Science, November 21, 1980, reported that the majority of 160 scientists at a conference at the Field Museum in Chicago said Darwin was wrong in supposing there had been many intermediate forms between species, e.g., between fish and birds. The fossils do not give one clear case of that. So the scientists decided on, "Punctuated equilibria", the theory that a species might stay the same for millions of years, and then suddenly by a fluke leap up into something higher. No solid proof was reported as offered at the meeting.

Pius XII also noted that Catholics must believe, as a consequence of the doctrine of original sin, that all men have descended from the same two first parents. Science News, August 13, 1983, reported that Allan Wilson, of the University of California, Berkeley, said his study of specimens of mitochrondrial DNA from all over the world, showed all existing humans come from one mother, who lived 350,000 years ago. More recent studies by many scientists agree that there was only one mother, but lower the age to 200,000 years (cf. Newsweek, January 11, 1988).

Original sin

God had given to Adam and Eve, our first parents, three levels of gifts: 1) basic humanity, consisting of a body and soul, with mind and will. Each has within it certain natural drives and needs. No one of these is evil in itself, but without the help of some added gift to coordinate them, they tend to get out of order, to rebel. 2) God gave to our first parents an added gift, which is just such a coordinating gift, which made it easy to keep each drive in its place. (It is sometimes called the gift of integrity). When Adam and Eve sinned, the lower flesh began to get out of line, to rebel. Hence Adam felt the need of cover; before the fall, he did not feel that, for the flesh was easily docile. God gave them also exemption from physical death, which otherwise would be natural to a being composed of parts, body and soul, which can come apart, and so die. 3) He gave them the life of grace, a share in His own life, which made the soul basically capable of the vision of God in the life to come.

God clearly intended they should pass on all thee gifts to their children, including us. Through the narrative of the forbidden fruit, however, the Sacred author tells us that God gave our first parents some kind of command, whether it was about a tree or something else. Whatever it was, they violated His orders, and fell from His favor, losing sanctifying grace and the coordinating gift. Hence they transmitted to us only that basic humanity, without the other gifts.

Except for Jesus and Mary, all the descendents of Adam and Eve were conceived without sanctifying grace. Without that grace, the soul is not capable of the vision of God in heaven.

Each new baby arrives without the grace God willed it should have. An adult who sins mortally also lacks that grace: hence both can be said to be in the "state of sin", they lack the grace they should have, except that the adult is that way by his own fault, the baby without any fault. John Paul II explained, in a General Audience of October 1, 1986: "... it is evident that original sin in Adam's descendants has not the character of personal guilt. It is the privation of sanctifying grace... ." Privation means the lack of what ought to be there. So when we speak of transmission of original sin, it would be more accurate to speak of non-transmission of sanctifying grace.

Original sin also resulted in a darkening of the mind and weakening of the will, in comparison to what it might have been. Hence John Paul II also said in a General Audience of October 8, 1986: "According to the Church's teaching it is a case of a relative and not an absolute deterioration, not intrinsic to the human faculties . . . not of a loss of their essential capacities even in relation to the knowledge and love of God." In other words, original sin took our race down only to the essential level, the first level we described. It did not make it positively corrupt, surely not totally corrupt as Martin Luther thought.

Right after the fall, God promised to send a Redeemer. God said to the serpent in Genesis 3:15: "I will put enmity between you and the woman, between her descendants and yours. He will strike at your head, you will strike at his heel." The Church, as did the Jews, inteprets this as a prophecy of the Messiah.

13/08/2021

CREATION AND THE ANGELS
To create is to make things out of nothing, with no material at all being used. We cannot ask: why did God wait so long before creating the world, because before creation, there is no time. Time is a measure of change on a scale of before and after (Aristotle, Physics 4:11). Therefore when--if we may use that word at all in speaking of eternity--there was no change, there was no time. Time began to be when changing creatures came into being. Time is a restless continuous set of changes. Ahead is a moment we call future--it quickly changes into present--then quickly changes into past.

God could have created an everlasting world, without beginning or end. But he chose to create a world with a beginning--a time "before" which there was nothing. Genesis 1:1 tells us, "In the beginning, God created the heavens and the earth." And Christ told His Father :"You loved me before the foundation of the world" (John 17:24).

Why did God create? The purpose of the created world is tied up with the purpose of man. St. Irenaeus wrote: "In the beginning God formed Adam, not because He was in need of humans, but so He might have someone to receive His benefits" (Against Heresies 4. 14. 1). So we can say He always loved us, since He always willed us the most basic good, existence. Beyond that, He wills that, "all be saved and come to the knowledge of the truth" (1 Timothy 2:4). If to will good to another is to love, then this is really love. But when we love, we need a starter, we need to see something good or fine in another. But God loved us when we did not exist.

When we say that He created for His own glory, we must understand these words the way Vatican I meant them: He made a creature that by its very nature would give glory to God, even though God gains nothing by that glory. (We read this in the acts and decrees of Vatican I, found in Collectio Lacensis , VII. 116). Similarly, He wants us to obey because all goodness says creatures should obey their Creator, and because as St. Irenaeus said, He wanted to have someone to whom to be generous in infinite goodness--but we must cooperate to receive his gifts.

God keeps all things in existence by the same power by which He brought them up out of nothing. "And how could anything continue in being if you did not will it?" (Wisdom 11:25). Our dependence on Him for continued existence is like that of the images on the movie screen on the projector.

Angels, Good and Bad

An angel is a pure spirit, that is, an angel has no matter, no body. Each angel is a person, and has a mind and a will like ours, but angels are of a nature higher than ours. They are often sent by God for certain duties on this earth, in fact, the word angel means "one who is sent" or "messenger." The oldest references to angels in the Old Testament might leave us wondering if angels are separate beings--or does the phrase "messenger of God" merely mean God? (cf. Judges, chapter 6). But in the later part of the Old Testament and in the New Testament it becomes entirely clear that they are distinct creatures. We see this by many references to them in Scripture, e.g., Psalms 148:2; 103: 20-21; Matthew 22:30; Luke 1:26; 2 Peter 2:4; Revelation/Apocalypse 5:11.

The angels were not created in heaven, that is, with the vision of God. If they had had that, sin would have been impossible. But God gave the angels some sort of command--we do not know what--and some obeyed, some did not. Those who disobeyed were fixed in evil, and became devils. When we sin, our intelligence is limited by the material part of our intellect, the brain in our heads. For a material brain is much less powerful than the spiritual intelligence our souls have. This means that we seldom see things as fully as possible at once. But an angel has no such limit, and hence sees everything as fully as possible at once. So he cannot go back on his decision, and say: "I see it differently now; I wish I had not done that".

The fallen angels, the devils, still keep the great powers natural to a pure spirit. So they can do things that seem like miracles to us.

The good angels are sent to guide and protect us. They too have great powers. Each of us has a guardian angel. This is implied in Scripture and is found in the constant Tradition of the Church. After Peter was delivered from prison by angel, the disciples said in astonishment: "It was his angel" (Acts 12:15).

Our guardian angels are able to put good thoughts into our minds, and to protect us. Psalm 91:11 says: "He will command His angels about you, to guard you in all your ways." In time of temptation they can give us both light and strength. They never stop praying for us, and they present our prayers before God.

Clearly, it is only good sense to venerate our guardian angel, to cultivate their friendship, to thank them, to ask their help. So God said in Exodus 23:20-21: "Behold, I am sending an angel ahead of you, to guard you and bring you to the place I have prepared. Listen to his voice, and do not rebel against him, for my name is in Him, and he will not forgive."

Because of their disobedience, the wicked angels were condemned to eternal punishment. St. Peter, using poetic language, says: "When the angels sinned, God did not spare them, but consigned them to the pit of hell to be kept for the judgment" (2 Peter 2:4).

As we said, the will of the devil is fixed in evil, and so he tries to seduce people, to harm them spiritually, and even to bring them to hell. He wants to lead us from the faithful service of God. First Peter 5:8-9 advises: "Be calm and watch, for your enemy the devil goes about seeking whom he may devour. Resist him, strong in faith, knowing that your brothers all over the world have the same trial."

God permits the devil to do this as a result of His decision to create spiritual beings, having free will. To thwart that regularly would be to contradict His own natural laws. He does draw good out of evil: temptation gives us the opportunity to show our faith and to trust in Him; it give us the chance to grow in virtue by the struggle. And He has given us a powerful counterforce in our Guardian Angels, and the Blessed Mother, and ordinary Saints.

Katesismo At Biblia Share Mo

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