Sunday, November 30, 2014

#12: Original Sin

I don’t understand how babies can be considered sinful.   What is our Catholic understanding of original sin? 

We believe that human beings are a fundamentally good creation and sin is anything that keeps us from communion with God, others and our true selves; anything that distances us from God's mercy or causes alienation.   But, how can we possibly imagine our perfect newborn babies as carrying this "original sin"?

Our understanding of Sin, Grace, Redemption, is called Soteriology and is a rich field of study that is never really ‘complete.’   But here is one understanding of sin for your consideration…

Theologian Donald Goergen proposes four “stages” of sin.  In the first stage (Victimization), we are victims of our circumstances and surroundings because we are we are born a good creation into a troubled and sinful world.   Just like the old saying "you are what you eat," similarly each person is a product of his/her environment; an environment that we can't escape.   No one can choose to be born somewhere else, like Mars or the moon.  We all are born into this global culture and are a product of what we see, hear, taste, touch and feel.  It is this stage that most closely defines what we mean when we speak of 'original sin.’  It simply means each of us was born into this world…

In the second stage (Internalization) we begin to internalize that which we are learning, for good or for bad.  Eventually, we begin to believe what we inherit.  All the bad patterns and damaging beliefs (and the good ones) of our parents, families and the pervading culture become our own.  If our families and culture are plagued with things like shame, pride, consumerism, racism, sexism, addictions, we are much more likely to inherit these characteristics ourselves. 

In the third stage (Manifestation) we begin to manifest what we have internalized.  What we believe ultimately makes its way into our behavior.  At this stage we begin exhibiting outwards signs of our internal, inherited reality.  We begin to BE that which we have been molded into by our families and cultures.

It's important to note, that at this stage we may not even be aware that our behavior is sinful because it is all we know; it’s what we have been taught.  Nonetheless we have become contributors to the disorder in the world; we are products and now propagators of the sin that is present in our world.

Only the fourth level can be called “personal, conscious sin" and it is most certainly an adult experience.   At this stage we become aware that what we have inherited is less than acceptable and that we, with our sinful behavior, are contributing to the sin that permeates our world.

As St. Paul says we finally realize that rather than "practicing what I {would} like to {do,} I am doing the very thing I hate." (Romans 7:15)  But, by now, it’s often too late to overcome by our own willpower all that has been engrained in us; our patterns are all but cemented in place.  So, by the time we become aware of our sinfulness, we are already captives of it; we are addicts, in a sense.  And this is when we know we need the grace of God to live.    

We believe Jesus conquered sin through his life and death and bestowed on us the great, gratuitous gift of God's grace which makes us whole and restores us to our best selves as God intended us to be.  Though we may always struggle with sin, given our surroundings, we know that there is no sin that is bigger than God's love and mercy.   Phew….


Sunday, November 23, 2014

#11: Purgatory

Do Catholics still believe in Purgatory?

Purgatory is not a popular idea these days, but that probably has more to do with hellfire images from movies and Dante’s Inferno than our Catholic teaching on the subject. 

We Catholics believe that human beings are fundamentally good.  (Note: This is a dramatically different belief than some of our Protestant brothers and sisters who hold that human beings are fundamentally sinful…these two very different starting points impact much of the theology that follows!).

But we Catholics aren’t naïve to sin either.  We recognize the death-dealing realities of war, violence, and greed.  We define sin as anything that keeps us from communion with God, others and our true selves; anything that distances us from God's mercy.  In a word, sin is alienation.

So we believe that Purgatory is simply a time of purification after we die for us to close the gap, to eliminate the alienation that our choices to sin have created.  For truly, who among us, should we, God forbid, get hit by a MacTruck this afternoon would feel completely ready and prepared to meet God?  Maybe a handful among us at best…

Purgatory isn’t necessarily a “place” it’s just something we experience that might happen for all of us in an instant…who knows?  Not our US Catholic Bishops who say, “It is impossible for us to imagine what purgatory is. Our tradition describes it as a purifying fire; an image that recalls that perfect love is achieved by gradual and painful spiritual detachment from selfishness and self-centeredness.”

So, all of us could use a little purification in the end, no?  And for those of us who have turned away from God in a profound way, purgatory is an essential time of grace; an opportunity for us to recognize God’s great love for us perhaps for the very first time.  And because the closer we are to the light the more we are able to see our own imperfections, purgatory is one last opportunity to genuinely repent and accept God's forgiveness. 

Fr. James Martin, S.J. says “We pray for those in purgatory. Now this doesn't make sense to many people, even to some Catholics. But here's how I like to think about that:  We’re all part of the great Communion of Saints and death doesn’t end that bond.  So as part of that communion, that community, we pray for those who are in purgatory. We ask God to help them open their hearts to God's mercy.

In short, we all sin. We are all reluctant to admit that we are wrong, and we all need grace to accept God's mercy. How much more will we need all those things after we have died. So we all need help. And as part of the communion of the saints, with prayer we can help those who have gone before us.”
Here is our “official” Catholic stance from the Catechism (1030-1031):

All who die in God’s grace & friendship, but still imperfectly purified, are assured of their eternal salvation; but after death they undergo purification, to achieve the holiness necessary to enter the joy of heaven. The Church gives the name Purgatory to this final purification, which is entirely different from the punishment of the damned.

So, Purgatory simply recognizes that we are not perfect and do not automatically merit heaven without making some type of amends for our bad choices.

However, we also trust implicitly that God’s mercy is infinitely greater than any sin we could ever commit. Our faith in a loving God assures us that we are not so evil as to merit eternal separation from God (hell) either.

Sunday, November 16, 2014

#10: Fundamentalism

I have a friend who attends a “non-denominational” Christian church who says that Catholics don’t believe in the literal, infallible and inerrant truth of the Bible.  Is this true?

Well, your friend is both right and wrong.   It sounds like your pal supports a fundamentalist approach to our scriptures which declares verbal inerrancy, infallibility, and literal truth of the Bible in every detail.   In this the words of the Bible are believed to be plain and simple:  their meaning is self-evident and does not need to be interpreted.   All that is required is that it be read in faith, with prayer for the guidance of the Holy Spirit. 

Now, if we take this to mean that anyone asking for an accurate interpretation will be given one without any research necessary, then the multiplicity of interpretations, even among fundamentalists themselves, should give people a gnawing sense that the Holy Spirit is not doing its job very effectively. 

We run into all sorts of problems when we read the Bible literally, that is, without trying to interpret its meaning.  Noted Catholic Scripture scholar Fr. Eugene Laverdiere once said “Fundamentalism is not a particular interpretation of the Bible, but rather the lack of any interpretation.”

As Catholics we do not adhere to the literal truth of all the words in the Bible, because we don’t believe that all of them were meant to be understood literally.  There are several literary forms other than chronological, scientific history represented in the bible: prose, poetry, religious history, prophesy, apocalyptic, fiction, myth, etc. and in each case we must know this literary genre to understand the meaning correctly, just as we would do with any other piece of literature.   There are people who spend their whole lives researching whether or not a man can live three days in the belly of the whale, entirely missing the profound spiritual truth found in the allegorical story about Jonah.

The church states that the Bible is "humankind's experience of God" written down.  We recognize that there was a long, complex process from the original inspiration to the written words found in the Bible today and if we are going to discover the meaning of our ancient sacred texts we need to be as informed as possible of their context, literary form, and the author’s historical situation and original intention.   

The church states that:
  • Revelation is first and foremost God revealing God’s self in human history, and Jesus is the high point of this revelation of God to human beings. 
  • Only secondarily is revelation to be understood as the written expression of and witness to God's revealing of God’s self. 
In other words, our faith is in a living God not slavish adherence to words on a page. 

So, in short, we DO believe scripture to be the "inspired" and “inerrant” revelation of God to which human beings have given expression and witnessed to in words.  Scripture is not apart from tradition but rather a privileged moment within our tradition, for truly it is the Church which gave us the Bible, and not the Bible which gave us the Church.

Our Dogmatic Constitution on Divine Revelation from 1965 reads, "Since God speaks in sacred scripture through men in human fashion, the interpreter of sacred scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.”

The bible may indeed hold all truths, but not everything in the bible is “literally true” in our modern understanding of the word.






Sunday, November 9, 2014

#9: Twins

Do you have many questions submitted each week that you choose from?
Nope. In fact nobody submitted a question for me this week, so with all the discussion about resurrection lately in our scripture readings and our recent celebrations of All Saints Day and All Souls Day, I thought this little parable (one of my favorites) might be a meaningful submission for this week’s column. It presents an interesting twist to ponder…



Once upon a time, a set of twins were conceived in the same womb. Weeks passed, and the twins developed. As their awareness grew, they laughed for joy, “Isn’t it great that we were conceived? Isn’t it great to be alive?” Together the twins explored their world. When they found their mother’s cord that gave them life they sang for joy, “How great is our mother’s love that she shares her own life with us.”

As the weeks stretched into months the twins noticed how much each was changing. “What does this mean?” asked the one. “It means that our stay in this world is drawing to an end,” said the other. “But I don’t want to go,” said the one. “I want to stay here always.” “We have no choice,” said the other, “but maybe there is life after birth!” “But how can it be?” responded the one. “Don’t we shed our life cord? How is life possible without it? Besides, we have seen evidence that others were here before us and none of them have returned to tell us that there is life after birth.”

And so the one fell into deep despair saying, “If conception ends with birth, what is the purpose of life in the womb? It is meaningless! Maybe there is no mother at all.”

“But there has to be,” protested the other. “How else did we get here? How do we remain alive?” “Have you ever seen our mother?” said the one. “Maybe she lives in our minds. Maybe we made her up because the idea made us feel good.” Thus, while one raved and despaired, the other resigned himself to birth. He placed his hands in the trust of the mother.

Hours passed into days and days fell into weeks, and it came time….both knew that their birth was at hand and both feared what they did not know.

And as the one was the first to be conceived, so he was the first to be born. The other followed after. They cried as they were born into the light. They coughed up fluid, and they gasped the dry air; and when they were sure that they had been born, they opened their eyes and they found themselves cradled in the warm love of the mother. They lay open-mouthed, awestruck at the beauty of the mother that they never could have imagined.” (Author anonymous)






Sunday, November 2, 2014

#8: Resurrection

What is our understanding of the phrase, "...the resurrection of the body," in our creed?

Welp, I guess my “warm-up questions” are now over! Resurrection. Wowza! A big mystery indeed. Here are my 600 little words on this mighty subject for what they are worth. Providentially, we will touching on this topic at our next “Fermenting Faith” gathering on Thursday, Nov. 6th at 7PM. I’m sure we will all be appreciating a little wine that night when we are trying to wrap our heads around the baffling mystery of the bodily resurrection. (All are welcome. Childcare provided. Drop on by.)

The Gospels assure us that, like Jesus’ birth, the resurrection was physical. Jesus’ tomb was empty, people could touch him, he ate food, he was not a ghost. The full nature of his physical body is a mystery, but in some real way the apostles related to the risen Jesus in a physical manner.

“To believe that Jesus Christ was raised from the dead, the whole of the Christian creed in a single line, is to believe that at the center of things there is a power who is Lord of the universe and fully in charge, irrespective of falling civilizations, the apparent triumph of chaos over order, and the presence of death itself. The earliest Christians used to have only a single line to their creed: Jesus is Lord. For them, that said enough. It said everything. It said that at the center of all things there is a gracious, personal God, and that this God is powerful enough and loving enough to underwrite everything.” (Ron Rolheiser)

Jesus knew this truth. In his darkest moment, when everyone was turning on him and he knew that his brutal, lonely death was imminent, he still prayed in the garden, “Father, all things are possible for you.” By all human standards, Jesus knew he was going to die a failure, and he was deeply troubled by this reality, but yet he never lost his hope in God.