The Roman Catholic Church

 

Two things make the Roman Catholic Church unique, its age and its seven sacraments. This little post uses magisterium.com to answer some key questions about the sacraments. There are hot links to open key sources.

What is the Catholic definition of Sacrament? (Magisterium.com)​

In Catholic teaching a sacrament is a visible, tangible sign instituted by Christ that truly conveys the grace it signifies. It is “an efficacious sign of grace perceptible to the senses, through which divine life is bestowed upon us”. The outward element (water, oil, bread and wine, laying on of hands, etc.) makes present the invisible reality of sanctifying grace, so that the faithful receive what the sign signifies — the gift of God — by the very act of the sacrament itself. The Church teaches that Christ founded exactly seven such sacraments, which the Church administers and safeguards: Baptism, Confirmation (Chrismation), the Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony .​

Thus, a sacrament is not merely a symbolic reminder but a real means of grace, a “visible form of invisible grace” that operates ex opere operato—by the power of Christ working through the sign, independent of the personal merit of the minister or the recipient. This definition underlies the whole sacramental economy of the Church, linking the visible actions of liturgy to the hidden work of salvation.

More Explanation of the sacraments (Magisterium.com)​

The Roman Catholic Church teaches that Christ instituted seven sacraments, which are visible signs that confer the grace of God to the faithful. These sacraments mark the essential moments of the Christian life, from birth to death, and from personal sanctification to the building up of the whole Church .​

  • Baptism – the sacrament of regeneration that makes us “born again of water and the Holy Spirit” and incorporates us into the Body of Christ .​
  • Confirmation – the sacrament that strengthens us with the Holy Spirit, perfecting us as mature disciples .​
  • Eucharist – the “true bread from heaven” that nourishes our souls and unites us to Christ’s sacrifice.​
  • Penance (Reconciliation) – the sacrament that heals the soul wounded by sin and restores spiritual health .​
  • Anointing of the Sick (Extreme Unction) – the sacrament that brings spiritual and, when possible, physical healing, preparing the faithful for eternal life .​
  • Holy Orders – the sacrament that confers the power to minister the sacraments and shepherd the Church .​
  • Matrimony – the sacrament that sanctifies the union of man and woman, enabling them to procreate and raise children in the faith .​

These seven sacraments are affirmed by the Council of Trent, which declared that anyone denying their number or their institution by Christ incurs anathema. Together they constitute the Church’s means of sanctifying grace, guiding the faithful through every stage of spiritual life.

What are appropriate bible references for the sacraments? (Magisterium.com)​

The New Testament provides scriptural foundations for each of the seven sacraments that the Church celebrates. The passages commonly cited as the biblical “establishment” of the sacraments are:​

  • Baptism – The Great Commission of Jesus commands the disciples to baptize “in the name of the Father, and of the Son, and of the Holy Spirit” (Matt 28:19). The early Church applied this command at Pentecost (Acts 2:38) and in the first baptisms recorded in Acts (e.g., the Samaritan believers in Acts 8:14‑17 and the disciples in Acts 19:5‑6) .​
  • Confirmation – The same passages that describe the reception of the Holy Spirit after baptism are taken as the biblical basis for the sacrament of Confirmation: the apostles lay hands on the newly baptized and the Spirit falls upon them (Acts 8:14‑17; Acts 19:5‑6) . The Catechism notes that this “imposition of hands” is the ancient rite that conveys the Spirit [CCC 1288‑1289]  .​
  • Eucharist – The institution of the Eucharist is recorded in the four Gospel accounts and in Paul’s testimony. Jesus takes bread and wine, gives thanks, and says, “This is my body… this is my blood… do this in remembrance of me” (Matt 26:26‑28; Lk 22:19‑20) . St. Paul repeats the words and links them to the new covenant (1 Cor 11:23‑26) . (John 6:52-59 added by DKW)​
  • Penance (Reconciliation) – After His resurrection Jesus breathes on the apostles, says “Receive the Holy Spirit,” and gives them the power to forgive sins (John 20:22‑23). This is understood as the institution of the sacrament of Penance.​
  • Anointing of the Sick – The practice of anointing the sick with oil is rooted in the apostolic ministry described in the Gospels: the Twelve “anointed with oil many who were sick and healed them” (Mark 6:13). The Church sees this as the scriptural precedent for the sacrament.​
  • Holy Orders – In the same institution of the Eucharist, Jesus commands the disciples to “do what I have done for you” – to change bread into His Body and wine into His Blood – thereby conferring priestly ministry (Matt 26:26‑28). The Church reads this as the biblical foundation of Holy Orders. (Luke 22:14-23 added by DKW)​
  • Matrimony – The New Testament contains several passages that the Church traditionally regards as the scriptural basis for marriage (e.g., Genesis 2:24, Jesus’ affirmation in Matt 19:4‑6, St Paul’s teaching in Eph 5:31‑32). 

For Further Exploration

For any who have questions about the Catholic Church, magisterium.com is a good place to ask questions. It is an “Artificial Intelligence” website that is loaded with Catholic documents. Read about it HERE.

Jonah’s Sins and Confessions

There are many different scholarly views of the Old Testament Book of Jonah. Discussion of them can be found in The Jewish Study Bible, Pages 1198-1199,  A Theological Introduction to the Old Testament, Pages 438-439), and in one book all Catholics should have on hand, The Catholic Study Bible, Second Edition, Pages 278-279.

The confusion is expanded because there are a couple of stories that are difficult to accept as literal truth (Jonah spending three days in a fish and coming out unharmed (Jonah 1:17) and all of Nineveh, people and even the animals, wearing sackcloth, fasting, and repenting (Jonah 3:8-10). There is also the lack of any claim of authorship in the Book of Jonah. There are Biblical references to Jonah elsewhere.

  1. Jonah is identified as “son of Amittai, the prophet, who was from Gath-hepher” (Second Kings 14:25).
  2. Jesus refers to his time in the “belly of the sea monster” as a foreshadowing of his own time in the tomb. (Matthew 12:39-40)
  3. Jesus refers to the “sign of Jonah” in Matthew 16:4 and in Luke 11:29-32.

There are other favorable early church references by Josephus, St. Jerome, St. John Chrisostom, Gregory of Nazianzus, St. Augustine, and others. Go to magisterium.com and ask, “What is known about the Prophet Jonah besides what is in the Book of Jonah?” for a complete listing with references. The summary answer by Magisterium when I asked the question was ”Beyond the concise narrative of his own book, the Church preserves a rich picture of Jonah: a historical prophet from Gath‑Hepher, honored as a saint, whose life is attested in the Old and New Testaments, celebrated in liturgy, and interpreted by the Fathers as a profound typology of Christ’s death and resurrection and as a vivid illustration of God’s boundless mercy and the call to obedient discipleship.”

Father Henry Wansbrough’s Opinion

I like the current opinion by Catholic Father Henry Wansbrough in the commentary he provides for the Universalis Daily Mass readings: The Book of Jonah is not a historical story; it is a humorous satire on Jewish self-satisfaction: the Jewish prophet refuses God’s call. Bidden to go and bring the great pagan city of Nineveh to repentance, he attempts to run away; instead of going east to Nineveh he takes ship for Tarshish in the far west – to no avail. Given a second chance, when he eventually gets to Nineveh they immediately repent with exaggerated enthusiasm, while Jonah simply sulks that his threat of destruction is not being fulfilled. Contrast this behaviour with Abraham’s shameless bargaining with God to stay his hand against Sodom if only a handful of righteous people can be found (Genesis 18). The Jew – and a prophet at that – refuses to obey the Lord’s command, while the gentiles of Nineveh respond at the first hearing.

The Catholic Position

The Catholic opinion is a bit tighter than that of Father Wansbrough but doesn’t rule it out (See the underlining). According to Magisterium.com, the official Catholic position is this: In sum, Catholic teaching affirms that Jonah was a real historical prophet and that the core events of his story (his prophetic call, his flight, his being swallowed and later released, and the repentance of Nineveh are true. At the same time, the Church allows that the biblical author employed literary techniques, and modern scholarship may distinguish between the historical kernel and the theological embellishment. The overall magisterial position remains that the story of Jonah is to be received as true in faith, especially because it is used by Christ as a genuine sign of his own resurrection.

My Conclusion: Jonah was an inspired prophet who had trouble following God’s command but finally did so with no enthusiasm. He carried a divine message to repent to a pagan city and was irritated when they responded with enthusiasm. Jonah felt guilty for his resistance and repented. He shared his personal story of sin and repentance in the Book of Jonah as a second person narrative, humor and exaggeration included. His message was aimed at his own people, an attempt to shame them for failing to respond to the same divine message. It still serves as a challenge for us to confess and repent on a regular basis.

Real Presence

A Theological Journey

The Baptist Experience

The journey from my early Baptist experience with quarterly celebration of The Lord’s Supper, a simple response to the instruction of Jesus to “do this in remembrance of me,” to weekly celebration of the Eucharist, a reaction to the promise of Jesus that “Those who eat my flesh and drink my blood abide in me, and I in them,” was long and winding and theologically complicated.

To be fair to the Baptists, a favorite Bible passage is The Great Commission in which Jesus promises his presence, at least to disciples who are baptizing and teaching, “always to the very end of the age.” However, there is also his explanation in John 16:5-11 that he is going to the Father and will not be present but will send the Holy Spirit. In a few paragraphs there will be an explanation of the Catholic understanding of these apparently conflicting passages.

The Presbyterian/Lutheran Experience

Although Presbyterians generally believe in a real spiritual presence of Christ in the Eucharist, an advance from the Baptist position, I never felt any pressure in the Presbyterian Church to believe or behave differently as a result. However, I have clear memory of some pastoral Eucharistic instruction for new Lutherans in 1990 at Faith Lutheran Church in Penfield NY. Pastor Saresky kept mentioning the body and blood of Jesus prompting me to ask, “Are you saying that the Lord’s Supper is really the body and blood of Jesus?” I remember his exact answer: “No, but it is exactly the same as if it were.” That was my first exposure to what theologians may refer to as “The Real Presence” of Jesus in the Eucharist.

The Faith Lutheran experience was also my first exposure to liturgical worship, the style of the Catholic Mass with organized structure and process. To receive the Eucharist at Faith Lutheran, we went to the altar in small groups and bowed at the Communion rail to receive the sacrament. It was impressive, sobering, and memorable.

The Seminary Experience

Later I spent three retirement years as a student at the Lutheran Theological Southern Seminary in Columbia SC. Courses included Greek and Hebrew and a lot of Bible and Lutheran theology. I learned there that Martin Luther believed in and taught The Real Presence “in, with, and under the appearance of bread and wine.” So, Luther’s answer to my question to Pastor Saresky might have been more positive than Pastor Saresky’s, but Luther rejected the Catholic teaching of transubstantiation which he had been taught as a Catholic priest.

The Catholic Experience

Seven years after seminary graduation I was received into the Catholic Church and agreed that I accept transubstantiation and the Real Presence of Jesus in the Eucharist. The Catholic Church sees the presence promised in The Great Commission mentioned in the first paragraph of this post to be a spiritual presence of Christ in the hearts of believers, in the life of the Church, and in the work of the Holy Spirit.(CCC-788) while the presence in the Eucharist is a physical presence described in John 6:52-56. I classify it as divine mystery that I can’t explain any better than what is in this post. Fortunately, believers don’t have to explain complicated theology of miracles such as transubstantiation, incarnation, and creation. All we are challenged to do is accept them as truth, give thanks to God for them, and try to behave accordingly.

Some Official Explanation

I posted an introduction to the seven Catholic sacraments in a post titled Mysterious Sacraments. Later, in a post titled More on Sacraments, there is some detail about the Eucharist which includes these two paragraphs from The Catechism of the Catholic Church:

CCC-1353 –  In the epiclesis, the Church asks the Father to send his Holy Spirit (or the power of his blessing) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions put the epiclesis after the anamnesis). In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ’s body and blood, his sacrifice offered on the cross once for all.

CCC-1376 – The Council of Trent summarizes the Catholic faith by declaring: “Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.

What caught my eye was that CCC-1353 seems to be supporting Luther’s position while CCC-1376 clearly rejects Luther’s position in favor of transubstantiation.

According to magisterium.com, the wording “make sacramentally present under the species of bread and wine” is “fully compatible with the doctrine of transubstantiation and with the Church’s understanding of the Eucharist as the re‑presentation of the one Sacrifice of Christ.”

I asked magisterium.com to further explain the summary statement above about possible conflict between the two CCC paragraphs. This is the end of my rambling. Everything from here own is the response of magisterium.com, an AI (Artificial Intelligence) site that is heavily seeded with Catholic documents and only Catholic documents. Go HERE for an introduction and more information about the website.

The Magisterium.com Response to my Inquiry

The sentence in CCC 1353 – “make sacramentally present under the species of bread and wine Christ’s body and blood, his sacrifice offered on the cross once for all” – is often read as if it were limiting the Eucharist to a mere “presence” rather than the change of substance taught by transubstantiation. In fact, the wording is fully compatible with the doctrine of transubstantiation and with the Church’s understanding of the Eucharist as the re‑presentation of the one Sacrifice of Christ.

  1. “Sacramentally present” = real presence under the accidents of bread and wine
  • The Catechism teaches that the epiclesis invokes the Holy Spirit so that the gifts “may become the body and blood of Jesus Christ.
  • “Sacramentally present” means that Christ is truly present by the power of the Holy Spirit and the words of Christ, not that He is merely symbolically present. This is the language of the real presence: the substance of bread and wine is changed into the substance of Christ’s Body and Blood while the outward appearances (accidents) remain.

Thus the phrase does not deny the ontological change of substance; it simply describes the result of that change – the presence of Christ as a sacrament.

  1. Transubstantiation is the metaphysical explanation of that sacramental presence
  • The Council of Trent defined the Eucharist as “a change of the whole substance of the bread into the substance of the Body of Christ… called transubstantiation”11.
  • The Catechism’s wording in 1353 is a pastoral formulation of the same truth: the Holy Spirit, invoked in the epiclesis, makes Christ’s Body and Blood present under the species5.

So “sacramentally present” is the effect (real presence) while transubstantiation is the cause (the change of substance).

  1. The one sacrifice of the Cross made present in the Eucharist
  • “His sacrifice offered on the cross once for all” emphasizes that the Eucharist is not a new sacrifice but a memorial (anamnesis) that makes the one eternal sacrifice present.
  • Pope Francis explains that the Eucharistic Prayer “offers to the Father the sacrifice which reconciles heaven and earth… by the power of the Holy Spirit, to become ‘one body, one spirit in Christ.”

Therefore the wording does not conflict with the doctrine that Christ’s sacrifice is singular; it affirms that the Eucharist re‑presents that unique sacrifice.

  1. The role of the Holy Spirit (epiclesis)
  • The epiclesis “asks the Father to send down the Holy Spirit … that the gifts may become the Body and Blood of Christ.”
  • This prayer is the means by which the change (transubstantiation) is effected, confirming that the presence of Christ is brought about sacramentally through the Spirit.

Thus the “sacramental” language points to the action of the Holy Spirit, which the Church teaches is essential to the Eucharist’s reality.

  1. Harmony of the formulations
Catechism (1353) Transubstantiation (Council of Trent) Explanation
“make sacramentally present …” “change of the whole substance … called transubstantiation” The former describes the effect (real presence under the species); the latter explains the ontological mechanism.
“his sacrifice … once for all” “the one sacrifice of Christ is re‑presented” Both affirm the uniqueness of the Cross‑sacrifice; the Eucharist makes it present, not anew.
  1. Summary
  • “Sacramentally present” expresses the real presence of Christ under the accidents of bread and wine, achieved through the epiclesis and the power of the Holy Spirit.
  • Transubstantiation is the theological term that explains how that presence occurs: the substance changes while the accidents remain.
  • The phrase “his sacrifice … once for all” underscores that the Eucharist re‑presents the single, eternal sacrifice of the Cross, not that it adds a new one.

Consequently, there is no contradiction: the Catechism’s pastoral language and the doctrinal definition of transubstantiation are two complementary ways of articulating the same mystery of the Eucharist.

Some references for further reading.

Sacramentum Caritatis

General Audience of 7 March 2018

The Eucharist: Communion with Christ and with one another 101

The Eucharist: Communion with Christ and with one another 89

Love, Hate, and Crime

Love and Hate

I have written recently about how sloppy use of the word “love” has diluted its current meaning. Yes, we are commanded in Sacred Scripture to love God, our families, our neighbors, and even our enemies. Now we easily claim to love peanut butter, our cars, and football even if we ignore God, fail our families, and kill those with whom we disagree.

What about hate? Is it the opposite of love? Love is defined as “an intense feeling of deep affection” and as “a great interest and pleasure in something.” I guess the first would describe my feelings about my wife and the second about Gamecock football.

Hate is defined as “intense hostility and aversion usually deriving from fear, anger, or sense of injury” and as “extreme dislike or disgust.” The Greek word translated as hate in the New Testament is miseó. Strong’s Exhaustive Concordance tells us that one interpretation of miseó is to love less. So, the Catholic Church understanding of Luke 14:26 is that Jesus was saying we have to love family less than we love God if we want to be his disciples. So, I might reasonably say that I love Gamecock football and hate European soccer when I don’t literally love or hate either one using the primary meanings of the words.

Hate Crime

What about the definition of hate crime? It varies from state to state. These explanations are from the U.S. Department of Justice:

Federal: At the federal level, hate crime laws include crimes committed on the basis of the victim’s perceived or actual race, color, religion, national origin, sexual orientation, gender, gender identity, or disability.

State: Most state hate crime laws include crimes committed on the basis of race, color, and religion; many also include crimes committed on the basis of sexual orientation, gender, gender identity, and disability.

These definitions suggest that the emotion of hate is not involved. The U.S. Department of Justice makes it clear: “The term “hate” can be misleading. When used in a hate crime law, the word “hate” does not mean rage, anger, or general dislike. In this context “hate” means bias against people or groups with specific characteristics that are defined by the law. It would have been better if they had written, “The term “hate” is misleading.”

If only…

The unfortunate use of the term Hate Crime has made the issue one of emotion rather than logic and has resulted in people emotionally hating and attacking people accused of hate crimes. It has resulted in use of phrases such as “Haters gonna hate!”

That emotional overlay could have been avoided if the chosen legal term had been Bias Crimes or Discrimination Crimes. I can’t visualize people hatefully chanting “Discriminators gonna discriminate!”

And the command of Jesus is that we are to love even those with whom we strongly disagree. Maybe we can love them a little less but hating is out.

Latin???

16 Simon Peter answered, “You are the Messiah,[c] the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter,[d] and on this rock[e] I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
Matthew 16:16-19

20 “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, 21 that they may all be one. As you, Father, are in me and I am in you, may they also be in us,[f] so that the world may believe that you have sent me. 22 The glory that you have given me I have given them, so that they may be one, as we are one, 23 I in them and you in me, that they may become completely one, so that the world may know that you have sent me and have loved them even as you have loved me. 
John 17:20-23

My Period of Innocent Ignorance

I graduated from Maryville High School, Maryville, Tennessee, in 1960. Latin was offered, but I took Spanish instead and remember nothing about that except that the name of the textbook was El Camino Real. Beginning in the 1960’s Latin was removed from the Tennessee public school curricula.

I was raised in the Southern Baptist Church, and our official church language in use was English. I remember knowing only one professing Catholic in our high school. It would have made sense for him to take Latin since all Catholic Masses had to be in Latin, and the official language of the Catholic Church was and still is Latin. I was unaware of the Catholic language issue and would have been unimpressed if I had been told about it. From my narrow and uninformed viewpoint at the time, I would have believed that the Catholic Church should be using English just like the Baptists.

I was so unaware of and uninterested in the Catholic Church in the 1960’s that I had little awareness of the Second Vatican Council which was underway 1962 to 1965. One of the momentous decisions made in that world-wide meeting of the Catholic Magisterium was that it would be OK for Catholic Mass to be celebrated in the local languages of the people as well as in Latin. I learned later that Catholic priest Martin Luther had proposed that about 500 years earlier to the deaf ears of Pope Leo X.

I wasn’t aware in the 1960’s that my Southern Baptist Church existed mostly in a few southern states with only a few million members while the Catholic Church was global with about 1.2 billion members. Because of that Catholic size and diversity, the change in Catholic rules meant that hundreds of teams could be put to work around the world translating the Mass from Latin to their own languages, hopefully without losing any of the deep historical and theological meanings of Latin.

My Period of Personal Enlightenment

Well, that is enough about my youthful ignorance and naivete. Jump forward to the early 21st century when I had spent decades as a Presbyterian and a Lutheran Christian and three years in a Lutheran seminary learning some basic Christian theology and history of the pre-reformation Christian Church, The Roman Catholic Church. Through travel, business experience, and living some different places, I had also learned a bit about the size and complexity and diversity of the world and the language issues that divide us.

I eventually concluded that Jesus had established a Church in the 1st century and left some people in charge and that it was very unlikely that he was satisfied with the Baptist or Presbyterian or Lutheran Church as the final product. I had no personal experience with the Episcopal Church but thought the Henry 8th involvement and British Monarch leadership of the Church of England pretty much ruled it out. It also seemed very unlikely that Jesus was happy with the mix of independent Churches with varying theologies and no common earthly leadership. I had no doubt that Jesus loved all those people trying to obey, please, and worship him but just didn’t believe they comprised the Church he established. It seems we have completely failed in living up to the hope of Jesus that we all be one.

That Church Jesus established is described in the 4th century Nicene Creed as “one holy, catholic, and apostolic.” I remember a Presbyterian pastor explaining that catholic in that case meant universal and was not a reference to the Roman Catholic Church. He didn’t realize that it was both.

I had become aware that the Protestant Reformation of the 1600’s was not a good thing and that the universal church of the time had to bear some responsibility for it. Jesus had promised that the gates of hell would not prevail against the church he established but had not promised the “gates” wouldn’t be around causing problems.

Official Language of the “one holy, catholic, and apostolic church”

The official language of the Christian Church for its first 400 years or so was Greek, same as for the Roman Empire of the time. The New Testament was written in Greek, and the Old Testament had been translated to Greek before Christ. (The Septuagint).

About 400 AD, the Roman Empire split into West and East, and the West adopted Latin as its official language. The Western Christian Church followed suit, and Pope Damasus I asked St. Jerome to translate the Bible into Latin. St. Jerome launched and led the project, and the translation was named The Vulgate. At the Council of Trent (1545-1563), The Vulgate was established as the authoritative biblical text of the Roman Catholic Church. The Eastern Church had stuck with Greek.

Now we are a quarter of the way through the 21st century and one big issue among Catholics, at least in America, is Latin. Some argue that Vatican 2 made a mistake and want to return to celebration only of the pre-Vatican Two Traditional Latin Mass. Some long for the day that we no longer use any Latin in the post-Vatican 2 Novus Ordo.

Some wonder why Latin is still the official language of the Church, but that is an entirely different issue from use of Latin in the Mass. I admit that I have often said that, without the Vatican 2 ruling, there is very little chance I would have wanted to be received into the Catholic Church in 2011. I have also said that the Latin Mass is not meaningful to me, and I would just as soon do without it while recognizing that there are still millions of Catholics who would just as soon do without the Mass in their own languages. And I used to wonder why Latin was still the official language at the Vatican.

My Current Thinking

So, after thinking the issues through, I have concluded that there are very good reasons for The Global Roman Catholic Church having a dead official language that is not the language of any segment of The Global Roman Catholic Church except the Vatican and is not subject to evolving meanings of words. I have also concluded that it would be beneficial for Catholics everywhere to be familiar with and able to understand and participate in the Novus Ordo Mass in Latin, especially when worshipping together with Catholics from other nations.

There is a website, Sancta Missa (Holy Mass) which explains the issues very clearly. These are its key points.

  1. The Universal Church should have a universal language, favoring no nation.
  2. Dead language words do not change in meaning. Doctrine is preserved.
  3. Latin is a sophisticated language suited for “the lofty nature of the liturgy.”
  4. Latin has been the official language of the Catholic Church for 2100 years.
  5. There is a large inventory of music for Latin Liturgy.
  6. Praying and singing in a single language is powerful and promotes unity.

So, those of us who are not comfortable participating in the Novus Ordo (New Order) Mass with some Latin included should buckle down and learn it. If, like me, you need a little help, check out The Gloria in Latin and English at the chart below.

And for all Jesus loving baptized Christians who disagree with me and are unimpressed by my theological journey and the complicated and deep theology of the Catholic Church, be assured that the Catholic Church considers you to be “brothers and sisters in Christ” and hopes and prays that you have the same attitude toward Catholics.

From the Catechism of the Catholic Church – CCC–818 – “All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church.”

And here is that language aid mentioned above. The Gloria is a key part of the Catholic Mass.

Bonus: Here is a tongue in cheek piece I wrote 15 or so years ago, while still Lutheran, addressing the issue of so many Christian Churches. Big Methodists

This is the twelfth of my posts on Catholic theology and practice. For a list of all posts, go HERE.

 

More on Sacraments

This post results from expressed interest in different understandings of sacraments by various Christian denominations. The investigation is complicated because there are many churches, and the beliefs of church members sometimes vary significantly from the official positions of denomination leadership. But the issue for this post is not what church members believe but what their organizations declare as truth.

Way Too Many Churches

I’m pretty sure that 1st Century Saints Peter and Paul didn’t perceive a time when there would be a wide variety of established Christian churches with varying theologies. I’m also pretty sure that Reformation leaders Luther, Calvin, Zwingli, Henry 8th(?), Wesley, and Knox didn’t perceive a time when there would be a variety of Lutheran, Reformed, Methodist, Episcopalian, and Presbyterian churches to choose from. But that is what we are faced with in the 21st century.

Probably all those church founders would be unsurprised to find independent churches led by one person springing up in abandoned buildings in the 21st Century. That was a problem even in the 1st Century according to the New Testament. For example, 1 Timothy 1:18-20. For any who are interested in more examples of problem churches, a pastor of an independent church published an extensive list HERE.

What’s the Point?

The point of all this so far is just to say that, for the sake of simplicity and brevity, discussion of sacraments in various churches in this post will be confined to the Catholic Church, The Episcopal Church (TEC), the Evangelical Lutheran Church, The United Methodist Church, The Presbyterian Church (PCUSA), and the Southern Baptist Convention. With respect to the understandings of these churches about sacramental theology, I quote them exactly, offering no twist or slant of my own.

The Catholic Church Sacraments

The seven sacraments identified by the Catholic Church are fundamental to the theology of the Church. Sacrament appears more than 400 times in the Catechism of the Catholic Church.

The statements below are from the Catechism of the Catholic Church.

Catholic Sacraments in General

1131 The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. the visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.

1210 Christ instituted the sacraments of the new law. There are seven: Baptism, Confirmation (or Chrismation), the Eucharist, Penance, the Anointing of the Sick, Holy Orders and Matrimony. the seven sacraments touch all the stages and all the important moments of Christian life:1 they give birth and increase, healing and mission to the Christian’s life of faith. There is thus a certain resemblance between the stages of natural life and the stages of the spiritual life.

The Catholic Sacrament of Baptism

1213 Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua),4 and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church and made sharers in her mission: “Baptism is the sacrament of regeneration through water in the word.”5

The Catholic Sacrament of the Eucharist

1322 The holy Eucharist completes Christian initiation. Those who have been raised to the dignity of the royal priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community in the Lord’s own sacrifice by means of the Eucharist.

1323 “At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet ‘in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.'”133

1324 The Eucharist is “the source and summit of the Christian life.”134 “The other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the Eucharist and are oriented toward it. For in the blessed Eucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch.”135

1353 In the epiclesis, the Church asks the Father to send his Holy Spirit (or the power of his blessing178) on the bread and wine, so that by his power they may become the body and blood of Jesus Christ and so that those who take part in the Eucharist may be one body and one spirit (some liturgical traditions put the epiclesis after the anamnesis). In the institution narrative, the power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ’s body and blood, his sacrifice offered on the cross once for all.

1376 The Council of Trent summarizes the Catholic faith by declaring: “Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.

The Episcopal Church Sacraments

Statement below is from the church website:

Our Anglican tradition recognizes sacraments as “outward and visible signs of inward and spiritual grace.” (The Book of Common Prayer, p. 857) Holy Baptism and the Eucharist (or Holy Communion) are the two great sacraments given by Christ to his Church.

In the case of Baptism, the outward and visible sign is water, in which the person is baptized in the Name of the Father, and of the Son, and of the Holy Spirit; the inward and spiritual grace is union with Christ in his death and resurrection, birth into God’s family the Church, forgiveness of sins, and new life in the Holy Spirit. In the case of the Eucharist, the outward and visible sign is bread and wine, given and received according to Christ’s command. The inward and spiritual grace is the Body and Blood of Christ given to his people and received by faith.

In addition to these two, there are other spiritual markers in our journey of faith that can serve as means of grace. These include:

  • Confirmation: the adult affirmation of our baptismal vows
  • Reconciliation of a Penitent: private confession
  • Matrimony: Christian marriage
  • Orders: ordination to the diaconate, priesthood, or episcopacy
  • Unction: anointing those who are sick or dying with holy oil

The Evangelical Lutheran Church (ELCA) Sacraments

The ELCA has an impressive document, The Use of the Means of Grace. Contents and page numbers are:
5. The Triune God and the Means of Grace
11. Proclamation of the Word and the Christian Assembly
19. Holy Baptism and the Christian Assembly
35. Holy Communion and the Christian Assembly
55. The Means of Grace and Christian Mission
60. Study Helps

Note that significant space in the book is given to Baptism and Communion, the two identified sacraments of the Lutheran Church.

There is also the Lutheran Small Catechism which includes this: “sacraments are the “means” by which God gives faith (Holy Baptism) and strengthens faith (Holy Communion). For that reason they are placed in a very special category called “Means of Grace.”

The theological emphasis of the ELCA is Word and Sacrament, Word filling pages 11-18 and Sacraments filling pages 19-54 of the document, The Use of the Means of Grace.

The Baptism statement below is Page 22 of The Use of the Means of Grace.

BAPTISM IS ONCE FOR ALL – Principle 16 – A person is baptized once. Because of the unfailing nature of God’s promise, and because of God’s once-for-all action in Christ, Baptism is not repeated.

Background 16A – Baptism is a sign and testimony of God ‘s grace, awakening and creating faith. The faith of the one being baptized “does not constitute Baptism but receives it. . . “”Everything depends upon the Word and commandment of God. 

Application 16B – “Re-baptism” is to be avoided since it causes doubt, focusing attention on the always-failing adequacy of our action or our faith. Baptized persons who come to new depth of conviction in faith are invited to an Affirmation of Baptism in the life of the congregation.’

Application 16c – There may be occasions when people are uncertain about whether or not they have been baptized. Pastors, after supportive con versation and pastoral discernment, may choose to proceed with the baptism. The practice of this church and its congregations needs to incorporate the person into the community and its ongoing catechesis and to proclaim the sure grace of God in Christ, avoiding any sense of Baptism being repeated.

The Eucharist statement below is Page 37 of The Use of the Means of Grace.

JESUS CHRIST IS TRULY PRESENT IN THIS SACRAMENT – Principle 33   –   In this sacrament the crucified and risen Christ is present, giving his true body and blood as food and drink.  This real presence is a mystery.

Background 33A – The Augsburg Confession states: “It is taught among us that the true body and blood of Christ are really present in the Supper of our Lord under the form of bread and wine and are there distributed and received.” The Apology of the Augsburg Confession adds: “We are talking about the presence of the living Christ, knowing that death no longer has dominion over him.'”

Background 33B “The `how’ of Christ’s presence remains as inexplicable in the sacrament as elsewhere. It is a presence that remains `hidden’ even though visible media are used in the sacrament. The earthly element is . . . a fit vehicle of the divine presence and it, too, the common stuff of our daily life, participates in the new creation which has already begun.”

The United Methodist Church Sacraments

The following statement are from the United Methodist Church website:

The United Methodist Church recognizes two sacraments, baptism and communion. These two acts have a special place in the church because Jesus commanded them and participated in them.

Through the years, Christians have used other sacramental acts to draw closer to God. While we do not recognize these others as sacraments, we participate in many of them in some way.

In the following articles, we explore how United Methodists understand baptism, communion, and rites and rituals other Christian churches view as sacraments.

How United Methodists Understand Baptism: In the Sacrament of Holy Baptism, “we are initiated into Christ’s holy church, … incorporated into God’s mighty acts of salvation and given new birth through water and the Spirit,” the Introduction to the Baptismal Covenant says. “All this is God’s gift, offered to us without price.”

Because baptism is an act of God, initiating us into the universal church, “the sacrament is to be received by an individual only once,” By Water and the Spirit states.

One Sacrament, Several Names: The Lord’s Supper, Holy Communion and the Eucharist are all names for this sacrament celebrated by United Methodists. Each of these names highlights an aspect of this act of worship.

According to This Holy Mystery, The United Methodist Church’s official document on communion, “The Lord’s Supper reminds us that Jesus Christ is the host and that we participate at Christ’s invitation.” Jesus invites us to take part in the special meal he ate with his disciples the night before his crucifixion, and other meals he shared in homes and on hillsides.

“The term Holy Communion invites us to focus on the self-giving of the Holy God which makes the sacrament an occasion of grace, and on the holiness of our communion with God and one another,” This Holy Mystery continues.

Finally, “Eucharist, from the Greek word for thanksgiving, reminds us that the sacrament is thanksgiving to God for the gifts of creation and salvation.”

Our communion liturgy begins with words spoken on Jesus’ behalf inviting “all who love him, who earnestly repent of their sin, and seek to live in peace with one another.”

There are no conditions for church membership or completion of a class required.

The baptized present are all invited, even if they belong to a different church. Those not baptized are not barred from receiving, but “should be counseled and nurtured toward baptism as soon as possible,” This Holy Mystery advises.

In addition, there is no minimum age. Even baptized infants are invited. The Rev. Taylor Burton-Edwards, former director of worship resources with Discipleship Ministries of The United Methodist Church, explains, “To whatever degree they’re able to participate in the Great Thanksgiving — even if that’s simply being held in their mother’s arms while they sleep — they are there. They are part of what we are all doing together, so they are welcome to receive.”

The Presbyterian Church USA Sacraments

The following quotes are from the PCUSA Website.

The Reformed tradition understands Baptism and the Lord’s Supper to be Sacraments, instituted by God and commended by Christ. Sacraments are signs of the real presence and power of Christ in the Church, symbols of God’s action. Through the Sacraments, God seals believers in redemption, renews their identity as the people of God, and marks them for service. 

“The sacrament of baptism, the sign and seal of God’s grace and our response, is the foundational recognition of Christian commitment. It is appropriately celebrated following the reading and the proclaiming of the Word and shall include statements concerning the biblical meaning of baptism, the responsibility to be assumed by those desiring baptism for themselves or their children and the nurture to be undertaken by the church.

Those desiring the sacrament of baptism for their children or for themselves shall make vows that (a) profess their faith in Jesus Christ as Lord and Savior, (b) renounce evil and affirm their reliance on God’s grace, (c) declare their intention to participate actively and responsibly in the worship and mission of the church, (d) declare their intention to provide for the Christian nurture of their child. The congregation shall (e) profess its faith, using the Apostles’ Creed, (f) voice its support of the baptized, (g) express its willingness to take responsibility for the nurture of those baptized. An elder may lead the congregation in these professions and affirmations.

The Presbyterian/Reformed understanding of the Lord’s Supper is one of thanksgiving and remembrance for the self-offering of Jesus Christ once and for all time on a cross in Jerusalem. Christ’s perfect sacrifice of love and service is not re-enacted or re-actualized at the Lord’s Supper; rather, in the joyful feast of eucharistic celebration, we offer our praise and thanksgiving to God for this amazing gift. Furthermore, the sacrament Christ instituted for his remembrance takes the form of a simple meal — a sharing of bread and wine. Therefore, it is Presbyterian practice to refer to the Lord’s table rather than an altar.

To be sure, the memorial (or anamnesis) of Christ’s death and resurrection is an integral part of the sacrament of the Lord’s Supper. This is one of several theological themes implicit in the eucharistic meal. Others include thanksgiving to God for the gifts and goodness of creation, prayer for the fruitful reception of the sacrament through the Holy Spirit, the communion of the faithful in the presence of Christ, and the anticipation or foretaste of the heavenly banquet in the kingdom of God. Around the symbol of the “table” there is room for this rich feast of sacramental meaning.

The Lord’s Supper, particularly prominent in Presbyterian/Reformed tradition, emphasizes Christ’s institution of the sacrament, and connects the meal with its celebration on the Lord’s Day (Sunday). Eucharist, from a Greek word meaning “to give thanks,” emphasizes the essential nature of the sacrament as an offering of thanksgiving for the gift of God’s grace in Jesus Christ; this term tends to have more currency in ecumenical and Roman Catholic discussion.

Holy Communion originally referred to a specific part of the eucharistic liturgy — the sharing of bread and wine — and a particular aspect of its theological meaning — the fellowship of the Body of Christ; over time and in some circles, however, this term has come to stand in for the sacrament as a whole.

The Southern Baptist Convention Sacraments

The quote below from sbc.net states the fundamental position of Southern Baptists which guides all the statements of belief.

“Baptists cherish and defend religious liberty and deny the right of any secular or religious authority to impose a confession of faith upon a church or body of churches. We honor the principles of soul competency and the priesthood of believers, affirming together both our liberty in Christ and our accountability to each other under the Word of God.

A search of sbc.net for sacrament revealed no hits.

For the post which sparked the question leading to this post, see Mysterious Sacraments.

Mysterious Sacraments

Sacraments may be one of the easiest Catholic ideas to accept but most difficult to fully understand and to experience appropriately. The Wikipedia write up on the term (as of 8/30/2025) includes a good introduction to Catholic teaching as well as to the differences with other Christian views. Sometimes understanding the differences clarifies the teachings.

After reading the Wikipedia overview and learning that the vast majority of Christians are members of churches that recognize seven Sacraments and that even Baptists have applied the term, maybe with a different meaning, to Baptism and the Lord’s Supper, it is recommended to ask magisterium.com for the official Catholic meaning and understanding of Sacraments. Here is her reply to: Please explain the teaching of the Catholic Church on Sacraments.

Catholic Church Teaching on Sacraments

What a sacrament is

  • A sacrament is an efficacious sign of grace instituted by Christ and entrusted to the Church.
  • It makes present the grace it signifies by the very fact of the action itself (ex opere operato), not by the holiness of the minister or the recipient (CCC-1131).
  • The visible rites (matter) and the accompanying words (form) together constitute the sacrament, whereby invisible grace is communicated (Reference). (If you can stand it, more about matter and form here.)

Number and common characteristic of the sacraments

  • The Church recognizes seven sacraments: Baptism, Confirmation (Chrismation), the Eucharist, Penance (Reconciliation), Anointing of the Sick, Holy Orders, and Matrimony (CCC-1113) (CCC-1210).
  • All share the same essential elements:
    • Institution by Christ – each was founded by the Lord in Scripture and Tradition.
    • Visible sign (water, oil, bread & wine, etc.) that signifies and makes present the grace.
    • Grace conferred to the recipient who approaches with the proper disposition1.

Purpose and effects of the sacraments

These sacraments touch all the stages and important moments of Christian life, giving birth, increase, healing, and mission to the faithful.

Theological foundations

  • Sacramental causality: The grace works by the power of Christ who acts through the sacraments, not by human merit. The Council of Trent declared that “the sacraments are necessary, not absolutely, but hypothetically” – i.e., they are the means God has appointed for us to obtain supernatural ends.
  • Necessity: While God can give grace without visible signs, the Church teaches that to obtain the grace the sacraments confer, the faithful must use the divinely appointed means.
  • Catechetical instruction: Catechesis must present each sacrament according to its own nature and end, emphasizing the need for the proper disposition of the faithful and the role of the sacraments as sources of grace for individuals and the whole Church.

The sacraments in the life of the Church

  • The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments.
  • Through the sacraments, the “sacramental economy” of the Church unfolds, giving rhythm to the Christian life and enabling the faithful to participate in the salvific work of Christ.

That’s it for the Magisterium.com response. Now take a look at the Catholic Catechism.

The Catholic Catechism on Sacraments

The Catechism of the Catholic Church has four major divisions.

  1. Part 1 focuses on the profession of faith, the Creeds.
  2. Part 2 focuses on celebration of Chrystian mystery, the Sacraments.
  3. Part 3 focuses on life in Christ, Vocations and Commandments.
  4. Part 4 focuses on Christian prayer and features The Lord’s Prayer.

Since Part 2 on the Sacraments accounts for 110 of the 688 pages in the Catechism, it is not practical to quote much of that volume in this post. Below are screen shots of the IN BRIEF section for Article 1, The Liturgy – Work of the Holy Trinity, and for the introduction to Article 2, The Paschal Mystery in the Church’s Sacraments. For a definition of Catholic Liturgy, go HERE.

Both screen shots have links to the Vatican Catechism. Clicking on the first one will open a website page with this( ). By clicking on next, a curious reader can be led through the entire section of 110 pages one at a time.

Review and Reflection

To offer a rather crude example of what Sacraments mean to Catholics, Catholics don’t “get baptized” but they receive the Sacrament of Holy Baptism. It is stated below in more sophisticated language.

That description of baptism explains why Catholics only do it once, and why my reception into the Catholic Church in 2011 required evidence of my 1952 baptism in the Southern Baptist Church in the name of Father, Son, and Holy Spirit. Without some record of past baptism, Catholic baptism would have been required.

Maybe more on the individual Sacraments later.

For a list of these posts on Catholic Theology go HERE and see posts 107-118.

Why Me Lord

This is a little break from the series on Catholic theology but it is inspired by a post I am writing on why adults become Catholic, why they sometimes remain Catholic, and why they sometimes leave the Catholic church. That may come later, but all those “whys” made me think of one of my favorite recordings, Why Me Lord by Kris Kristofferson.

A famous singer, songwriter, and actor, Kristofferson was born in 1936 and died just a year ago, September 24, 2024. You can read about him on Wikipedia. The Wikipedia article offers no evidence of any religious faith and no evidence that he ever entered a Catholic church. The link I want to share is about Baptist theology so maybe that is why it touches me. I was a Southern Baptist for my first 32 years or so. I guess, based on my Catholic education, that The Holy Spirit spoke to Kristofferson resulting in his baptism and the writing and recording of that song which has a lot of the flavor of Catholic Confession.

I asked ChatGPT whether there is any evidence that Kristofferson’s life was changed by the Baptism and the Why Me Lord response. This is the answer I got:

Yes, there is evidence to suggest that Kris Kristofferson’s writing and recording of “Why Me Lord” was a pivotal moment in his spiritual journey, especially after his baptism.

Kristofferson, who was raised in a Christian family, had experienced a period of personal struggle and searching before his baptism in 1970. At the time, he was living in Nashville, dealing with issues like alcoholism, doubt, and a sense of aimlessness in both his career and personal life. His spiritual awakening came after a period of introspection and wrestling with his own demons.

The song “Why Me Lord” was written by Kristofferson during a time of deep emotional turmoil, where he was questioning his own faith, purpose, and worthiness. After becoming a Christian, Kristofferson felt compelled to express his feelings of gratitude and confusion through the song. The lyrics reflect a heartfelt plea to God for understanding, forgiveness, and a sense of purpose:

“Why me, Lord? What have I ever done
To deserve even one
Of the pleasures I’ve known…”

In many interviews, Kristofferson has described how his spiritual awakening, symbolized by his baptism, helped him find a deeper sense of peace and clarity. The song became a form of confession, both personal and public, where Kristofferson could reconcile his past with his newfound faith. It also marked a shift in his songwriting, moving from the themes of romantic longing and personal rebellion that characterized much of his early work to more introspective and spiritual themes.

After “Why Me Lord” was released in 1973 as part of his album Jesus Was a Capricorn, it became one of his most iconic songs and is often seen as a reflection of the profound change in his life. It resonated deeply with audiences, particularly in the context of the 1970s’ growing interest in spiritual exploration. The success of the song also seemed to confirm that Kristofferson had found a new purpose, not just as an artist but as someone embracing his Christian faith.

Though Kristofferson never became a conventional religious figure, his faith became a central part of his identity. He has continued to discuss his spiritual journey and the ongoing impact of his beliefs on his music, activism, and life choices. His experience with Why Me Lord appears to have been not just a moment of artistic expression, but a genuine turning point in his personal life as well.

You can hear the song and Kris’s explanation HERE. Skip the ad!

It might inspire a trip to the confessional.

9 – Perfection and Purgatory

What about Perfection?

Forms of perfect show up fifty-eight times in the NRSVCE Bible. Below are a dozen examples that seem to refer to the possibility of perfection for us. There are others that speak more of the perfection of God, God’s law, and Jesus.

  1. When anyone offers a sacrifice of well-being to the Lord, in fulfillment of a vow or as a freewill offering, from the herd or from the flock, to be acceptable it must be perfect; there shall be no blemish in it. – Leviticus 22:1
  2. Be perfect, therefore, as your heavenly Father is perfect. – Matthew 5:48
  3. Jesus said to him, “If you wish to be perfect, go, sell your possessions, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” – Matthew 19:21
  4. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect. – Romans 12:2
  5. Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and of spirit, making holiness perfect in the fear of God. – 2 Corinthians 7:1
  6. Above all, clothe yourselves with love, which binds everything together in perfect – Colossians 3:14
  7. Therefore let us go on toward perfection, leaving behind the basic teaching about Christ, and not laying again the foundation: repentance from dead works and faith toward God, – Hebrews 6:1
  8. Since the law has only a shadow of the good things to come and not the true form of these realities, it can never, by the same sacrifices that are continually offered year after year, make perfect those who approach. – Hebrews 10:1
  9. For by a single offering he has perfected for all time those who are sanctified. – Hebrews 10:14
  10. But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, 23 and to the assembly[a]of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. – Hebrews 12:22-24
  11. Whoever says, “I have come to know him,” but does not obey his commandments, is a liar, and in such a person the truth does not exist; 5 but whoever obeys his word, truly in this person the love of God has reached perfection. By this we may be sure that we are in him: 6 whoever says, “I abide in him,” ought to walk just as he walked. – 1 John 2:4-6
  12. No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us. – 1 John 4:12

It is interesting that forms of the word love show up seven times in these verses about perfection. Be aware that the English word love does not have the depth of meaning of the Greek and Hebrew words translated as word. Read about that HERE.

Can we agree that six of these verses (2-7) challenge us to be perfect and two (9 and 10) seem to promise help in achieving that goal.

What About Purgatory?

The word purgatory, name of a fundamental belief of Catholic Christians, does not show up in the English Bible but the related word, purge, shows up 19 times in the Old Testament, usually referring to purging of evil, guilt, filthiness or sin. A popular verse is Psalm 51:7 – Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.

I’m not a trained and qualified Catholic theologian so I give thanks for magisterium.com which is an Artificial Intelligence tool seeded with Catholic documents. I asked magisterium.com the following question: What is the Catholic teaching about purgatory? The answer is in italics below.

What is the Catholic teaching about purgatory?

The Catholic Church teaches that Purgatory is a state of final purification for those who die in God’s grace and friendship but are not yet perfectly purified 1. This purification is necessary to achieve the holiness required to enter the joy of Heaven 1.

Nature of Purgatory

Purgatory is understood not as a place, but as a “condition of existence” 2. It is entirely distinct from the punishment of the damned 3 4. Those in Purgatory are assured of their eternal salvation and are immersed in the love of Christ 5 6. The Church’s teaching on Purgatory was particularly formulated at the Councils of Florence and Trent 3 4.

Purpose of Purification

The purification in Purgatory addresses any remaining imperfections or attachments to evil that a soul may have after death 2. While Jesus Christ offers expiation for sins, every trace of sin and imperfection must be eliminated before entering God’s Kingdom 6. This process ensures that the soul achieves the absolute purity required for the encounter with God 2.

Scriptural Basis and Tradition

The tradition of the Church, referencing certain scriptural texts, speaks of a “cleansing fire” 3 4. For example, 1 Corinthians 3:15 mentions a person being saved “as through fire” 7. Saint Gregory the Great also noted that certain offenses can be forgiven “in the age to come,” implying a purification after death 3 4. The practice of praying for the dead, as mentioned in 2 Maccabees 12:46, supports the belief that some souls can be loosed from sins after this life, which would not be necessary for those in Heaven or possible for those in Hell 8.

Relationship to the Mystical Body of Christ

Those undergoing purification in Purgatory remain united with the saints in Heaven and with believers on Earth within the Mystical Body of Christ 6. This unity allows the faithful on Earth to offer prayers and good works on behalf of the souls in Purgatory, providing them with consolation and aid 6 7.

Distinction from Earthly Life

It is important to note that the state of purification in Purgatory is not a prolongation of earthly life, nor does it offer another chance to change one’s eternal destiny 2. The Church unequivocally teaches that each person receives their eternal retribution at the moment of death in a particular judgment 3.

References

  1. CCC 1030 (See below)
  2. General Audience of 4 August 1999 5 / Pope John Paul II
  3. Is Limbo Ready to Be Abolished? Limbo Revisited 10 / Basil Cole, O.P.
  4. CCC 1031 (See below)
  5. CCC 1054 (See below)
  6. General Audience of 4 August 1999 / Pope John Paul II
  7. Catechism of the Ukrainian Catholic Church: Christ – Our Pascha 250 / Synod of the Ukrainian Greek Catholic Church (Couldn’t find this)
  8. Summa Theologiae Appendix II, Q. 1, A. 1, co. / Thomas Aquinas

 

The Catechism on Purgatory

Explanation of Purgatory in the Catechism is in the section on The Profession of Faith titled “I believe in life everlasting,” CCC-1030 through CCC-1032. Also below are CCC-1051 through CCC-1060 titled IN BRIEF for the whole section entitled I Believe in Life Everlasting. CCC-1054 addresses purgatory.

III. The Final Purification, or Purgatory

CCC-1030 All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

CCC-1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.604 The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. the tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:605

As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come.606

CCC-1032 This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: “Therefore Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin.”607 From the beginning the Church has honored the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God.608 The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:

Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them.609

604 Cf. Council of Florence (1439): DS 1304; Council of Trent (1563): DS 1820; (1547): 1580; see also Benedict XII, Benedictus Deus (1336): DS 1000.

605 Cf. 1 Cor 3:15; 1 Pet 1:7.

606 St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31.

607 2 Macc 12:46.

608 Cf. Council of Lyons II (1274): DS 856.

609 St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5.

IN BRIEF (For the Catechism section titled I Believe in Life Everlasting)

CCC-1051 Every man receives his eternal recompense in his immortal soul from the moment of his death in a particular judgment by Christ, the judge of the living and the dead.

CCC-1052 “We believe that the souls of all who die in Christ’s grace . . . are the People of God beyond death. On the day of resurrection, death will be definitively conquered, when these souls will be reunited with their bodies” (Paul VI, CPG # 28).

CCC-1053 “We believe that the multitude of those gathered around Jesus and Mary in Paradise forms the Church of heaven, where in eternal blessedness they see God as he is and where they are also, to various degrees, associated with the holy angels in the divine governance exercised by Christ in glory, by interceding for us and helping our weakness by their fraternal concern” (Paul VI, CPG # 29).

CCC-1054 Those who die in God’s grace and friendship imperfectly purified, although they are assured of their eternal salvation, undergo a purification after death, so as to achieve the holiness necessary to enter the joy of God.

CCC-1055 By virtue of the “communion of saints,” the Church commends the dead to God’s mercy and offers her prayers, especially the holy sacrifice of the Eucharist, on their behalf.

CCC-1056 Following the example of Christ, the Church warns the faithful of the “sad and lamentable reality of eternal death” (GCD 69), also called “hell.”

CCC-1057 Hell’s principal punishment consists of eternal separation from God in whom alone man can have the life and happiness for which he was created and for which he longs.

CCC-1058 The Church prays that no one should be lost: “Lord, let me never be parted from you.” If it is true that no one can save himself, it is also true that God “desires all men to be saved” (1 Tim 2:4), and that for him “all things are possible” (Mt 19:26).

CCC-1059 “The holy Roman Church firmly believes and confesses that on the Day of Judgment all men will appear in their own bodies before Christ’s tribunal to render an account of their own deeds” (Council of Lyons II [1274]: DS 859; cf. DS 1549).

CCC-1060 At the end of time, the Kingdom of God will come in its fullness. Then the just will reign with Christ forever, glorified in body and soul, and the material universe itself will be transformed. God will then be “all in all” (1 Cor 15:28), in eternal life.

Catechism – I BELIEVE IN LIFE EVERLASTING (By clicking Next on each page, it is possible to see and read all 10 pages of this section.)

Personal Reflections

Beginning with the belief that God is divine mystery beyond our understanding and that we believers are always searching for the truth, for greater understanding, I accept the current teaching of the Catholic Church on purgatory. Catholic theology is complicated, probably because of human desire to better understand and 2500 years of study, reflection, and publication. However, I must add that I will not be surprised if I learn eventually, through personal experience, that current teaching was not exactly right, that God had even greater things, even things beyond our human imagination, in store for us.

Given that personal openness to surprises, I am not going to dwell too much on the currently taught details about purgatory but rather on confessing my failures and asking God to help me live in a way that is more pleasing to Him. And I am expecting some purging in purgatory, whatever it turns out to be.

Catholic Theology

This is the ninth post in a series on Catholic Theology. Here are links to the others.

115 – 8 – Bible Love

114 – 7- More on Sola Scriptura

113 – 6- Angels in the 21st Century?

112 – 5 – Mary, Mother of God

111 – 4 – God?

110 – 3.5 – My Theological Journey

109 – 3 – Scripture, Tradition, and the Magisterium

108 – 2 – Creation of the Universe

107 – 1 – Magisterium AI 

 

8 – Bible Love

The English word Love has no deep 21st century meaning. We love our spouses, God, Jesus, golf, football, beaches, mountains, cars, and peanut butter.

In English translations of the Bible, love is a very common word. It occurs about 500 times in the Old Testament and about 200 times in the New Testament depending on the version. A barrier to understanding the Bible passages containing that word is that there are different Hebrew and Greek words with different meanings, all translated to love, noun or verb, in English versions.

Three Hebrew Words

Ahavah

At Chabad.org there is a helpful detailed Jewish explanation of this word usually translated to love in English. The several paragraphs are worth reading but I offer only this which the author labels The Big Idea: True love is not about how you feel in someone else’s presence: it’s about how you make them feel in yours.

Chesed

There is an excellent two-minute Jewish explanation of Chesed by Jewish Teachings for All on YouTube. It is worth our time to listen to it. Here is their punch line: Chesed represents a profound expression of love and selfless action central to Jewish values and tradition.” In Psalm 136, chesed describes God’s “steadfast love”

Racham

Another place to look for the meanings of Hebrew words is Bible Hub which has Strong’s Lexical Summary. That site says the meaning of racham is compassion, mercy, tender love. In Isaiah 49:15, racham is used to describe God’s love for Israel as like a mother’s love for her child.

Three Greek Words

Agape

Christianity.com offers this explanation of the meaning of agape in the Bible: “When the word “agape” is used in the Bible, it refers to a pure, willful, sacrificial love that intentionally desires another’s highest good.

Philéō

According to Bible Hub, phileo is a Greek term that expresses a warm, sincere affection. It conveys the idea of heartfelt friendship, closeness, and the fondness shared between dear companions or family members.

Storge

According to Bible Hub, Storge in Biblical Greek refers to a natural, familial affection or fondness.  This appears only twice in the New Testament, Romans 1:31 and 2 Timothy 3:3, both using the negative form referring to absence of such natural affection.

Summary So Far

Of the definitions above, one refers to mutual love between friends and one to mutual love within the family. The other four refer to God’s love for us which we are to share to the best of our abilities. They have nothing to do with us and how we feel but are about what we do to promote the good for others, even our enemies.

The Catholic View

No Catholic sources were used in the above comments so it’s probably a good idea to see what Catholic AI site magisterium.com has to say about the Catholic view of the Biblical meaning of the word love. Here is is in italics below:

The Catholic understanding of love in the Bible is multifaceted, encompassing divine love, human love, and the relationship between the two. It is rooted in the belief that “God is love” (1 John 4:8, 4:16). This divine love is the source and model for all human love.

Divine Love (Agape)

The Bible reveals God’s love as a steadfast, generous, and self-sacrificial love, often referred to by the Greek term agape. This love is not merely an emotion but an active concern for the good of the other, even to the point of renunciation and self-sacrifice.

  • Origin and Nature: God’s love is infused into human hearts by the Holy Spirit. It is a love that is freely given, not earned, as expressed in 1 John 4:10: “In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins”.
  • Revealed in Christ: The fullness of God’s love for humanity is revealed in the Incarnation, life, death, and resurrection of Jesus Christ. The cross of Christ is considered the true starting point of the Christian definition of love, demonstrating “love in its most radical form” 5. By contemplating Christ’s pierced side, Christians learn that “God is love”.
  • Forgiving Love: God’s love is also characterized by forgiveness, overcoming human infidelity by forgiving sins. This is evident in God’s reconciliation of sinners to Himself, transforming them into believers justified in Christ.
  • Universal Embrace: The Old Testament already expresses God’s love for all peoples, gathering them into a single universal family, a plan that culminates in the Paschal Mystery in the New Testament.
Human Love and its Relationship to Divine Love

Human love is understood as a participation in God’s love. It is both a gift from God and a sign of His presence.

  • Charity (Caritas): In Catholic theology, the theological virtue of love is often called charity (caritas). It is a divinely infused habit that inclines the human will to cherish God for His own sake above all things, and to love others for the sake of God.
    • Seat and Act: Charity properly resides in the rational will and involves wishing God all honor and glory and endeavoring to obtain it for Him. It also emphasizes reciprocity, making it a friendship between humanity and God.
    • Motive: The motive for charity is God’s absolute goodness and amiability, recognized as infinitely worthy of love for its own sake.
    • Range: Charity extends to both God and humanity. While God alone is entirely lovable, all people are capable of sharing in the Divine goodness, thus supernatural love includes them.
  • Love for Neighbor: The commandment to love God is intrinsically linked to the commandment to love one’s neighbor (Matthew 22:39, Luke 10:27). Those who claim to love God but hate their brothers or sisters are considered liars, as love for the unseen God cannot exist without love for the visible neighbor (1 John 4:20).
    • Characteristics: Love for neighbor is selfless and sacrificial, not insisting on its own way (1 Corinthians 13:4-7). It manifests in the capacity to love even enemies (Matthew 5:44-45).
    • Practical Expressions: Romans 12:9-21 outlines various ways love is to be lived out, including genuine affection, showing honor, zeal in service, patience in suffering, perseverance in prayer, contributing to the needs of saints, extending hospitality, blessing persecutors, rejoicing with those who rejoice, weeping with those who weep, living in harmony, and overcoming evil with good.
  • Eros and Agape: The Church recognizes different forms of love, including eros (romantic love) and agape (self-sacrificial love). While seemingly opposite, Benedict XVI teaches that there is a single reality underlying all loves, and that human eros is called to grow ever more deeply agapic in character. Marriage, in particular, is seen as a unique way for human eros to reflect and participate in God’s generous and forgiving love, becoming a visible sign of God’s permanent and faithful love for His people.
The Primacy of Love

St. Paul emphasizes the supreme importance of love, stating that even if one possesses prophetic powers, understanding of mysteries, all knowledge, or faith to move mountains, without love, one is nothing (1 Corinthians 13:2). He concludes that “faith, hope, and love abide, these three; and the greatest of these is love” (1 Corinthians 13:13). Love is described as patient, kind, not envious or boastful, not arrogant or rude, not insisting on its own way, not irritable or resentful, not rejoicing in wrongdoing but rejoicing in the truth. It bears all things, believes all things, hopes all things, and endures all things. Love never ends.

Conclusion

Maybe we should start liking peanut butter and being crazy about football and reserve loving for God, neighbors, friends, family, and enemies, always meaning desiring the other’s highest good.

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For more about this series of posts, go to 3.5 – My Theological Journey – LAST OF ALL