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<channel>
	<title>OurCatechism</title>
	
	<link>http://ourcatechism.com/BroPorter</link>
	<description>Daily, Audio, of the entire Catechism completing it in a year.</description>
	<lastBuildDate>Wed, 10 Mar 2010 18:03:44 +0000</lastBuildDate>
	<generator>http://wordpress.org/?v=abc</generator>
	<language>en</language>
	<sy:updatePeriod>hourly</sy:updatePeriod>
	<sy:updateFrequency>1</sy:updateFrequency>
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	<itunes:summary>We will use this daily study of the Catechism so we won't be ignorant of WHAT WE BELIEVE as Catholics.
We follow along while reading Paragraphs listed in the show notes online at http://OurCatechism.com and
at the bottom of each episode the audio version. For many years, I would pick up the Catechism and just
feel overwhelmed by the size of the book and maybe read couple of pages and quit.  This past year I
completed the book.  Come journey with me and learn tenets of our Faith and encourage one another to
persevere.
</itunes:summary>
	<itunes:author>Brother Porter</itunes:author>
	<itunes:explicit>no</itunes:explicit>
	<itunes:image href="http://ourcatechism.com/BroPorter/wp-content/ascends/600x600.jpg" />
	<itunes:owner>
		<itunes:name>Brother Porter</itunes:name>
		<itunes:email>broporter@ourcatechism.com</itunes:email>
	</itunes:owner>
	<managingEditor>broporter@ourcatechism.com (Brother Porter)</managingEditor>
	<itunes:subtitle>We will listen and read along in the book or at http://OurCatechism.com completing it in a year [daily audio podcast]</itunes:subtitle>
	<itunes:keywords>Catholic, Catechism, Creed, audio, podcast, USCCB, Prayer, Christianity, Theology, Philosophy, audacity</itunes:keywords>
	<image><link>http://OurCatechism.com</link><url>http://OurCatechism.com/BroPorter/wp-content/ascends/120x120.jpg</url><title>Catechism Green Book</title></image>
	<itunes:category text="Religion &amp; Spirituality">
		<itunes:category text="Christianity" />
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	<itunes:category text="Education">
		<itunes:category text="Training" />
	</itunes:category>
	<itunes:category text="Religion &amp; Spirituality">
		<itunes:category text="Christianity" />
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		<title>OC 03/12 Episode 071 Catechism 0541-0546</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/vFASxL0Jk34/oc-0312-episode-071-catechism-0541-0546</link>
		<comments>http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546#comments</comments>
		<pubDate>Wed, 10 Mar 2010 17:39:03 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546</guid>
		<description>Catechism 0541-0546
“The kingdom of God is at hand”
541 “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: &amp;#8216;The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.&amp;#8217;“ [246] “To carry out the will of the Father Christ inaugurated the kingdom [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/vFASxL0Jk34" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0541-0546 -  “The kingdom of God is at hand” - 541 “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.</itunes:subtitle>
		<itunes:summary>Catechism 0541-0546


“The kingdom of God is at hand”

541 “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.'“ [246] “To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth.” [247] Now the Father's will is “to raise up men to share in his own divine life”. [248] He does this by gathering men around his Son Jesus Christ. This gathering is the Church, “on earth the seed and beginning of that kingdoms”. [249]

542 Christ stands at the heart of this gathering of men into the “family of God”. By his word, through signs that manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal mystery - his death on the cross and his Resurrection - he would accomplish the coming of his kingdom. “and I, when I am lifted up from the earth, will draw all men to myself.” Into this union with Christ all men are called. [250]

The proclamation of the kingdom of God

543 Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations. [251] To enter it, one must first accept Jesus' word:

The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest. [252]

544 The kingdom belongs to the poor and lowly, which means those who have accepted it with humble hearts. Jesus is sent to “preach good news to the poor”; [253] he declares them blessed, for “theirs is the kingdom of heaven.” [254] To them - the “little ones” the Father is pleased to reveal what remains hidden from the wise and the learned. [255] Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation. [256] Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom. [257]

545 Jesus invites sinners to the table of the kingdom: “I came not to call the righteous, but sinners.” [258] He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast “joy in heaven over one sinner who repents”. [259] The supreme proof of his love will be the sacrifice of his own life “for the forgiveness of sins”. [260]

546 Jesus' invitation to enter his kingdom comes in the form of parables, a characteristic feature of his teaching. [261] Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything. [262] Words are not enough, deeds are required. [263] The parables are like mirrors for man: will he be hard soil or good earth for the word? [264] What use has he made of the talents he has received? [265] Jesus and the presence of the kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that is, become a disciple of Christ, in order to “know the secrets of the kingdom.  For those who stay “outside”, everything remains enigmatic. [267]</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:20</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/03/oc-0312-episode-071-catechism-0541-0546</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/1yHX7to2MJI/OC_03_12_Episode_071.mp3" length="4157637" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_03_12_Episode_071.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 03/11 Episode 070 Catechism 0535-0540</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/AE2rlTCsOBA/oc-0311-episode-070-catechism-0535-0540</link>
		<comments>http://ourcatechism.com/BroPorter/2010/03/oc-0311-episode-070-catechism-0535-0540#comments</comments>
		<pubDate>Wed, 10 Mar 2010 17:25:42 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2465</guid>
		<description>Catechism 0535-0540
III. THE MYSTERIES OF JESUS&amp;#8217; PUBLIC LIFE
The baptism of Jesus
535 Jesus&amp;#8217; public life begins with his baptism by John in the Jordan. [228] John preaches “a baptism of repentance for the forgiveness of sins”. [229] A crowd of sinners [230] &amp;#8211; tax collectors and soldiers, Pharisees and Sadducees, and prostitutes &amp;#8211; come to be [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/AE2rlTCsOBA" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0535-0540 - III. THE MYSTERIES OF JESUS' PUBLIC LIFE - The baptism of Jesus - 535 Jesus' public life begins with his baptism by John in the Jordan. [228] John preaches “a baptism of repentance for the forgiveness of sins”.</itunes:subtitle>
		<itunes:summary>Catechism 0535-0540

III. THE MYSTERIES OF JESUS' PUBLIC LIFE

The baptism of Jesus

535 Jesus' public life begins with his baptism by John in the Jordan. [228] John preaches “a baptism of repentance for the forgiveness of sins”. [229] A crowd of sinners [230] - tax collectors and soldiers, Pharisees and Sadducees, and prostitutes - come to be baptized by him. “Then Jesus appears.” the Baptist hesitates, but Jesus insists and receives baptism. Then the Holy Spirit, in the form of a dove, comes upon Jesus and a voice from heaven proclaims, “This is my beloved Son.” [231] This is the manifestation (“Epiphany”) of Jesus as Messiah of Israel and Son of God.

536 The baptism of Jesus is on his part the acceptance and inauguration of his mission as God's suffering Servant. He allows himself to be numbered among sinners; he is already “the Lamb of God, who takes away the sin of the world”. [232] Already he is anticipating the “baptism” of his bloody death. [233] Already he is coming to “fulfil all righteousness”, that is, he is submitting himself entirely to his Father's will: out of love he consents to this baptism of death for the remission of our sins. [234] The Father's voice responds to the Son's acceptance, proclaiming his entire delight in his Son. [235] The Spirit whom Jesus possessed in fullness from his conception comes to “rest on him”. [236] Jesus will be the source of the Spirit for all mankind. At his baptism “the heavens were opened” [237] - the heavens that Adam's sin had closed - and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation.

537 Through Baptism the Christian is sacramentally assimilated to Jesus, who in his own baptism anticipates his death and resurrection. the Christian must enter into this mystery of humble self-abasement and repentance, go down into the water with Jesus in order to rise with him, be reborn of water and the Spirit so as to become the Father's beloved son in the Son and “walk in newness of life”: [238]

Let us be buried with Christ by Baptism to rise with him; let us go down with him to be raised with him; and let us rise with him to be glorified with him. [239]

Everything that happened to Christ lets us know that, after the bath of water, the Holy Spirit swoops down upon us from high heaven and that, adopted by the Father's voice, we become sons of God. [240]

Jesus' temptations

538 The Gospels speak of a time of solitude for Jesus in the desert immediately after his baptism by John. Driven by the Spirit into the desert, Jesus remains there for forty days without eating; he lives among wild beasts, and angels minister to him. [241] At the end of this time Satan tempts him three times, seeking to compromise his filial attitude toward God. Jesus rebuffs these attacks, which recapitulate the temptations of Adam in Paradise and of Israel in the desert, and the devil leaves him “until an opportune time”. [242]

539 The evangelists indicate the salvific meaning of this mysterious event: Jesus is the new Adam who remained faithful just where the first Adam had given in to temptation. Jesus fulfils Israel's vocation perfectly: in contrast to those who had once provoked God during forty years in the desert, Christ reveals himself as God's Servant, totally obedient to the divine will. In this, Jesus is the devil's conqueror: he “binds the strong man” to take back his plunder. [243] Jesus' victory over the tempter in the desert anticipates victory at the Passion, the supreme act of obedience of his filial love for the Father.

540 Jesus' temptation reveals the way in which the Son of God is Messiah, contrary to the way Satan proposes to him and the way men wish to attribute to him. [244] This is why Christ vanquished the Tempter for us: “For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tested as we are, yet without sinning.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>5:37</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/03/oc-0311-episode-070-catechism-0535-0540</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/tzSLGst941k/OC_03_11_Episode_070.mp3" length="5396050" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_03_11_Episode_070.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 03/10 Episode 069 Catechism 0531-0534</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/Ith8_ktG9go/oc-0310-episode-069-catechism-0531-0534</link>
		<comments>http://ourcatechism.com/BroPorter/2010/03/oc-0310-episode-069-catechism-0531-0534#comments</comments>
		<pubDate>Wed, 10 Mar 2010 17:09:30 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2463</guid>
		<description>Catechism 0531-0534
The mysteries of Jesus&amp;#8217; hidden life
531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God, [221] a life in [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/Ith8_ktG9go" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0531-0534 - The mysteries of Jesus' hidden life - 531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour.</itunes:subtitle>
		<itunes:summary>Catechism 0531-0534

The mysteries of Jesus' hidden life

531 During the greater part of his life Jesus shared the condition of the vast majority of human beings: a daily life spent without evident greatness, a life of manual labour. His religious life was that of a Jew obedient to the law of God, [221] a life in the community. From this whole period it is revealed to us that Jesus was “obedient” to his parents and that he “increased in wisdom and in stature, and in favour with God and man.” [222]

532 Jesus' obedience to his mother and legal father fulfils the fourth commandment perfectly and was the temporal image of his filial obedience to his Father in heaven. the everyday obedience of Jesus to Joseph and Mary both announced and anticipated the obedience of Holy Thursday: “Not my will. . .” [223] The obedience of Christ in the daily routine of his hidden life was already inaugurating his work of restoring what the disobedience of Adam had destroyed. [224]

533 The hidden life at Nazareth allows everyone to enter into fellowship with Jesus by the most ordinary events of daily life:

The home of Nazareth is the school where we begin to understand the life of Jesus - the school of the Gospel. First, then, a lesson of silence. May esteem for silence, that admirable and indispensable condition of mind, revive in us. . . A lesson on family life. May Nazareth teach us what family life is, its communion of love, its austere and simple beauty, and its sacred and inviolable character... A lesson of work. Nazareth, home of the “Carpenter's Son”, in you I would choose to understand and proclaim the severe and redeeming law of human work. . . To conclude, I want to greet all the workers of the world, holding up to them their great pattern their brother who is God. [225]

534 The finding of Jesus in the temple is the only event that breaks the silence of the Gospels about the hidden years of Jesus. [226] Here Jesus lets us catch a glimpse of the mystery of his total consecration to a mission that flows from his divine sonship: “Did you not know that I must be about my Father's work?” [227] Mary and Joseph did not understand these words, but they accepted them in faith. Mary “kept all these things in her heart” during the years Jesus remained hidden in the silence of an ordinary life.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>3:05</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/03/oc-0310-episode-069-catechism-0531-0534</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/hIOaJchCnIA/OC_03_10_Episode_069.mp3" length="2961019" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_03_10_Episode_069.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 02/06 Episode 037 Catechism 0295-0301</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/y5OfOYMgkQ4/oc-0206-episode-037-catechism-0295-0301</link>
		<comments>http://ourcatechism.com/BroPorter/2010/02/oc-0206-episode-037-catechism-0295-0301#comments</comments>
		<pubDate>Sun, 28 Feb 2010 14:58:11 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2457</guid>
		<description>Catechism 0295-0301
IV. THE MYSTERY OF CREATION
God creates by wisdom and love
295 We believe that God created the world according to his wisdom. [141] It is not the product of any necessity whatever, nor of blind fate or chance. We believe that it proceeds from God&amp;#8217;s free will; he wanted to make his creatures share in [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/y5OfOYMgkQ4" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0295-0301 - IV. THE MYSTERY OF CREATION - God creates by wisdom and love - 295 We believe that God created the world according to his wisdom. [141] It is not the product of any necessity whatever, nor of blind fate or chance.</itunes:subtitle>
		<itunes:summary>Catechism 0295-0301

IV. THE MYSTERY OF CREATION

God creates by wisdom and love

295 We believe that God created the world according to his wisdom. [141] It is not the product of any necessity whatever, nor of blind fate or chance. We believe that it proceeds from God's free will; he wanted to make his creatures share in his being, wisdom and goodness: “For you created all things, and by your will they existed and were created.” [142] Therefore the Psalmist exclaims: “O LORD, how manifold are your works! In wisdom you have made them all”; and “The LORD is good to all, and his compassion is over all that he has made.” [143] God creates “out of nothing”

296 We believe that God needs no pre-existent thing or any help in order to create, nor is creation any sort of necessary emanation from the divine substance. [144] God creates freely “out of nothing”: [145]

If God had drawn the world from pre-existent matter, what would be so extraordinary in that? A human artisan makes from a given material whatever he wants, while God shows his power by starting from nothing to make all he wants. [146]

297 Scripture bears witness to faith in creation “out of nothing” as a truth full of promise and hope. Thus the mother of seven sons encourages them for martyrdom:

I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws. . . Look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being. [147]

298 Since God could create everything out of nothing, he can also, through the Holy Spirit, give spiritual life to sinners by creating a pure heart in them, [148] and bodily life to the dead through the Resurrection. God “gives life to the dead and calls into existence the things that do not exist.” [149] and since God was able to make light shine in darkness by his Word, he can also give the light of faith to those who do not yet know him. [150]

God creates an ordered and good world

299 Because God creates through wisdom, his creation is ordered: “You have arranged all things by measure and number and weight.” [151] The universe, created in and by the eternal Word, the “image of the invisible God”, is destined for and addressed to man, himself created in the “image of God” and called to a personal relationship with God. [152] Our human understanding, which shares in the light of the divine intellect, can understand what God tells us by means of his creation, though not without great effort and only in a spirit of humility and respect before the Creator and his work. [153] Because creation comes forth from God's goodness, it shares in that goodness - “and God saw that it was good. . . very good” [154]- for God willed creation as a gift addressed to man, an inheritance destined for and entrusted to him. On many occasions the Church has had to defend the goodness of creation, including that of the physical world. [155]

God transcends creation and is present to it

300 God is infinitely greater than all his works: “You have set your glory above the heavens.” [156] Indeed, God's “greatness is unsearchable”. [157] But because he is the free and sovereign Creator, the first cause of all that exists, God is present to his creatures' inmost being: “In him we live and move and have our being.” [158] In the words of St. Augustine, God is “higher than my highest and more inward than my innermost self”. [159]

God upholds and sustains creation

301 With creation, God does not abandon his creatures to themselves. He not only gives them being and existence, but also, and at every moment,</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>6:14</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/02/oc-0206-episode-037-catechism-0295-0301</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/nbwNCCvKjw8/OC_02_06_Episode_037.mp3" length="5977013" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_02_06_Episode_037.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 02/05 Episode 036 Catechism 0290-0294</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/zuzRXPh64Ro/oc-0205-episode-036-catechism-0290-0294</link>
		<comments>http://ourcatechism.com/BroPorter/2010/02/oc-0205-episode-036-catechism-0290-0294#comments</comments>
		<pubDate>Sat, 27 Feb 2010 22:07:55 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2444</guid>
		<description>Catechism 0290-0294
Today&amp;#8217;s Question:
297. Who says that “the world  was created for the glory of God”?
II. CREATION &amp;#8211; WORK OF THE HOLY TRINITY
290 “In the beginning God created the heavens and the earth”: [128] three things are affirmed in these first words of Scripture: the eternal God gave a beginning to all that exists outside [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/zuzRXPh64Ro" height="1" width="1"/&gt;</description>
		<wfw:commentRss>http://ourcatechism.com/BroPorter/2010/02/oc-0205-episode-036-catechism-0290-0294/feed</wfw:commentRss>
		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0290-0294 - Today's Question: 297. Who says that “the world  was created for the glory of God”? - II. CREATION - WORK OF THE HOLY TRINITY - 290 “In the beginning God created the heavens and the earth”: [128] three things are affirmed in these...</itunes:subtitle>
		<itunes:summary>Catechism 0290-0294

Today's Question:
297. Who says that “the world  was created for the glory of God”? (http://www.catholic-catechism.com/ccc_293.htm)

II. CREATION - WORK OF THE HOLY TRINITY

290 “In the beginning God created the heavens and ...</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:59</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/02/oc-0205-episode-036-catechism-0290-0294</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/y4X0u5yFmIk/OC_02_05_Episode_036.mp3" length="4776633" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_02_05_Episode_036.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 02/04 Episode 035 Catechism 0282-0289</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/HVO7kDMe95Y/oc-0204-episode-035-catechism-0282-0289</link>
		<comments>http://ourcatechism.com/BroPorter/2010/02/oc-0204-episode-035-catechism-0282-0289#comments</comments>
		<pubDate>Sun, 07 Feb 2010 16:34:25 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2434</guid>
		<description>Catechism 0282-0289
Today&amp;#8217;s Question:
What are the four major non-Christian accounts of the world’s origin and end?
I. CATECHESIS ON CREATION
282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christian life: for it makes explicit the response of the Christian faith to the basic question that men of all times have [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/HVO7kDMe95Y" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0282-0289 - Today's Question: What are the four major non-Christian accounts of the world’s origin and end? - I. CATECHESIS ON CREATION - 282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christi...</itunes:subtitle>
		<itunes:summary>Catechism 0282-0289

Today's Question:
What are the four major non-Christian accounts of the world’s origin and end?

I. CATECHESIS ON CREATION

282 Catechesis on creation is of major importance. It concerns the very foundations of human and Christian life: for it makes explicit the response of the Christian faith to the basic question that men of all times have asked themselves: [120] “Where do we come from?” “Where are we going?” “What is our origin?” “What is our end?” “Where does everything that exists come from and where is it going?” the two questions, the first about the origin and the second about the end, are inseparable. They are decisive for the meaning and orientation of our life and actions.

283 The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers. With Solomon they can say: “It is he who gave me unerring knowledge of what exists, to know the structure of the world and the activity of the elements. . . for wisdom, the fashioner of all things, taught me.” [121]

284 The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin: is the universe governed by chance, blind fate, anonymous necessity, or by a transcendent, intelligent and good Being called “God”? and if the world does come from God's wisdom and goodness, why is there evil? Where does it come from? Who is responsible for it? Is there any liberation from it?

285 Since the beginning the Christian faith has been challenged by responses to the question of origins that differ from its own. Ancient religions and cultures produced many myths concerning origins. Some philosophers have said that everything is God, that the world is God, or that the development of the world is the development of God (Pantheism). Others have said that the world is a necessary emanation arising from God and returning to him. Still others have affirmed the existence of two eternal principles, Good and Evil, Light and Darkness, locked, in permanent conflict (Dualism, Manichaeism). According to some of these conceptions, the world (at least the physical world) is evil, the product of a fall, and is thus to be rejected or left behind (Gnosticism). Some admit that the world was made by God, but as by a watch-maker who, once he has made a watch, abandons it to itself (Deism). Finally, others reject any transcendent origin for the world, but see it as merely the interplay of matter that has always existed (Materialism). All these attempts bear witness to the permanence and universality of the question of origins. This inquiry is distinctively human.

286 Human intelligence is surely already capable of finding a response to the question of origins. the existence of God the Creator can be known with certainty through his works, by the light of human reason, [122] even if this knowledge is often obscured and disfigured by error. This is why faith comes to confirm and enlighten reason in the correct understanding of this truth: “By faith we understand that the world was created by the word of God, so that what is seen was made out of things which do not appear.” [123]

287 The truth about creation is so important for all of human life that God in his tenderness wanted to reveal to his People everything that is salutary to know on the subject. Beyond the natural knowledge that every man can have of the Creator,</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>7:50</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/02/oc-0204-episode-035-catechism-0282-0289</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/XfyprWnuVO0/OC_02_04_Episode_035.mp3" length="7514267" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_02_04_Episode_035.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 02/03 Episode 034 Catechism 0275-0281</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/R0gbxWG-hWs/oc-0203-episode-034-catechism-0275-0281</link>
		<comments>http://ourcatechism.com/BroPorter/2010/02/oc-0203-episode-034-catechism-0275-0281#comments</comments>
		<pubDate>Sat, 06 Feb 2010 16:57:07 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2431</guid>
		<description>Catechism 0275-0281
Today&amp;#8217;s question:
Why does the Church often address the almighty God in her prayers?
IN BRIEF
275 With Job, the just man, we confess: “I know that you can do all things, and that no purpose of yours can be thwarted” ( Job 42:2).
276 Faithful to the witness of Scripture, the Church often addresses her prayer to [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/R0gbxWG-hWs" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0275-0281 - Today's question: Why does the Church often address the almighty God in her prayers? - IN BRIEF - 275 With Job, the just man, we confess: “I know that you can do all things, and that no purpose of yours can be thwarted” ( Job 42:2).</itunes:subtitle>
		<itunes:summary>Catechism 0275-0281

Today's question:
Why does the Church often address the almighty God in her prayers?

IN BRIEF

275 With Job, the just man, we confess: “I know that you can do all things, and that no purpose of yours can be thwarted” ( Job 42:2).

276 Faithful to the witness of Scripture, the Church often addresses her prayer to the “almighty and eternal God” (“omnipotens sempiterne Deus. . .”), believing firmly that “nothing will be impossible with God” ( Gen 18:14; Lk 1:37; Mt 19:26).

277 God shows forth his almighty power by converting us from our sins and restoring us to his friendship by grace. “God, you show your almighty power above all in your mercy and forgiveness. . .” (Roman Missal, 26th Sunday, Opening Prayer).

278 If we do not believe that God's love is almighty, how can we believe that the Father could create us, the Son redeem us and the Holy Spirit sanctify us?

103 Cf. Gen 1:1; Jn 1:3; Mt 6:9; 2 Cor 12:9; cf. I Cor 1:18.
104 Ps 115:3.
105 Gen 49:24; Is 1:24 etc.; Pss 24:8-10; 135 6.
106 Cf. Jer 27:5; 32:17; Lk 1:37
107 Wis 11:21; cf. Esth 4:17b; Prov 21:1; Tob 13:2.
108 Wis 11:23.
109 2 Cor 6:18; cf. Mt 6:32.
110 St. Thomas Aquinas, STh I, 25, 5, ad I.
111 1 Cor 1:24-25.
112 Eph 1:19-22.
113 Cf. 2 Cor 12:9; Phil 4:13.
114 Lk 1:37, 49.
115 Roman Catechism I, 2, 13

Paragraph 4. THE CREATOR

279 “In the beginning God created the heavens and the earth.” [116] Holy Scripture begins with these solemn words. the profession of faith takes them up when it confesses that God the Father almighty is “Creator of heaven and earth” (Apostles' Creed), “of all that is, seen and unseen” (Nicene Creed). We shall speak first of the Creator, then of creation and finally of the fall into sin from which Jesus Christ, the Son of God, came to raise us up again.

280 Creation is the foundation of “all God's saving plans,” the “beginning of the history of salvation” [117] that culminates in Christ. Conversely, the mystery of Christ casts conclusive light on the mystery of creation and reveals the end for which “in the beginning God created the heavens and the earth”: from the beginning, God envisaged the glory of the new creation in Christ. [118]

281 And so the readings of the Easter Vigil, the celebration of the new creation in Christ, begin with the creation account; likewise in the Byzantine liturgy, the account of creation always constitutes the first reading at the vigils of the great feasts of the Lord. According to ancient witnesses the instruction of catechumens for Baptism followed the same itinerary. [119]

The answer to today's question:
(CCC 276) The Church often addresses the almighty God in her prayers, because she believes that nothing is impossible with God.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>1:32</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/02/oc-0203-episode-034-catechism-0275-0281</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/qTNe7OnV294/OC_02_03_Episode_034.mp3" length="1471317" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_02_03_Episode_034.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 02/02 Episode 033 Catechism 0268-0274</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/M3ox_6HQ7YU/oc-0202-episode-033-catechism-0268-0274</link>
		<comments>http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274#comments</comments>
		<pubDate>Sat, 06 Feb 2010 14:45:54 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274</guid>
		<description>Catechism 0268-0274
Today&amp;#8217;s question:
What is the only attribute of God mentioned in the Creed?
Paragraph 3. THE ALMIGHTY
268 of all the divine attributes, only God&amp;#8217;s omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/M3ox_6HQ7YU" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0268-0274 - Today's question: What is the only attribute of God mentioned in the Creed? - Paragraph 3. THE ALMIGHTY - 268 of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on o...</itunes:subtitle>
		<itunes:summary>Catechism 0268-0274

Today's question:
What is the only attribute of God mentioned in the Creed?

Paragraph 3. THE ALMIGHTY

268 of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything. God's power is loving, for he is our Father, and mysterious, for only faith can discern it when it “is made perfect in weakness”. [103]

“He does whatever he pleases” [104]

269 The Holy Scriptures repeatedly confess the universal power of God. He is called the “Mighty One of Jacob”, the “LORD of hosts”, the “strong and mighty” one. If God is almighty “in heaven and on earth”, it is because he made them. [105] Nothing is impossible with God, who disposes his works according to his will. [106] He is the Lord of the universe, whose order he established and which remains wholly subject to him and at his disposal. He is master of history, governing hearts and events in keeping with his will: “It is always in your power to show great strength, and who can withstand the strength of your arm? [107]

“You are merciful to all, for you can do all thing” [108]

270 God is the Father Almighty, whose fatherhood and power shed light on one another: God reveals his fatherly omnipotence by the way he takes care of our needs; by the filial adoption that he gives us (“I will be a father to you, and you shall be my sons and daughters, says the Lord Almighty”): [109] finally by his infinite mercy, for he displays his power at its height by freely forgiving sins.

271 God's almighty power is in no way arbitrary: “In God, power, essence, will, intellect, wisdom, and justice are all identical. Nothing therefore can be in God's power which could not be in his just will or his wise intellect.” [110]

The mystery of God's apparent powerlessness

272 Faith in God the Father Almighty can be put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus “the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.” [111] It is in Christ's Resurrection and exaltation that the Father has shown forth “the immeasurable greatness of his power in us who believe”. [112]

273 Only faith can embrace the mysterious ways of God's almighty power. This faith glories in its weaknesses in order to draw to itself Christ's power. [113] The Virgin Mary is the supreme model of this faith, for she believed that “nothing will be impossible with God”, and was able to magnify the Lord: “For he who is mighty has done great things for me, and holy is his name.” [114]

274 “Nothing is more apt to confirm our faith and hope than holding it fixed in our minds that nothing is impossible with God. Once our reason has grasped the idea of God's almighty power, it will easily and without any hesitation admit everything that [the Creed] will afterwards propose for us to believe - even if they be great and marvellous things, far above the ordinary laws of nature.” [115]

The answer to today's question:
(CCC 268) The only attribute of God mentioned in the Creed is His omnipotence.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:43</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/02/oc-0202-episode-033-catechism-0268-0274</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/XTIgIqBT4Oc/OC_02_02_Episode_033.mp3" length="4521261" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_02_02_Episode_033.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 02/01 Episode 032 Catechism 0257-0267</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/cXYZCHjWUsw/oc-0201-episode-032-catechism-0257-0267</link>
		<comments>http://ourcatechism.com/BroPorter/2010/02/oc-0201-episode-032-catechism-0257-0267#comments</comments>
		<pubDate>Thu, 04 Feb 2010 23:06:38 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2427</guid>
		<description>Catechism 0257-0267
Today&amp;#8217;s question:
When are we called to share in the life of the Blessed Trinity?
IV. THE DIVINE WORKS AND THE TRINITARIAN MISSIONS
257 “O blessed light, O Trinity and first Unity!” [93] God is eternal blessedness, undying life, unfading light. God is love: Father, Son and Holy Spirit. God freely wills to communicate the glory of [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/cXYZCHjWUsw" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0257-0267 - Today's question: When are we called to share in the life of the Blessed Trinity? - IV. THE DIVINE WORKS AND THE TRINITARIAN MISSIONS - 257 “O blessed light, O Trinity and first Unity!” [93] God is eternal blessedness, undying life,</itunes:subtitle>
		<itunes:summary>Catechism 0257-0267

Today's question:
When are we called to share in the life of the Blessed Trinity?

IV. THE DIVINE WORKS AND THE TRINITARIAN MISSIONS

257 “O blessed light, O Trinity and first Unity!” [93] God is eternal blessedness, undying life, unfading light. God is love: Father, Son and Holy Spirit. God freely wills to communicate the glory of his blessed life. Such is the “plan of his loving kindness”, conceived by the Father before the foundation of the world, in his beloved Son: “He destined us in love to be his sons” and “to be conformed to the image of his Son”, through “the spirit of sonship”. [94] This plan is a “grace [which] was given to us in Christ Jesus before the ages began”, stemming immediately from Trinitarian love. [95] It unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church. [96]

258 The whole divine economy is the common work of the three divine persons. For as the Trinity has only one and the same natures so too does it have only one and the same operation: “The Father, the Son and the Holy Spirit are not three principles of creation but one principle.” [97] However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, “one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are”. [98] It is above all the divine missions of the Son's Incarnation and the gift of the Holy Spirit that show forth the properties of the divine persons.

259 Being a work at once common and personal, the whole divine economy makes known both what is proper to the divine persons, and their one divine nature. Hence the whole Christian life is a communion with each of the divine persons, without in any way separating them. Everyone who glorifies the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him. [99]

260 The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity. [100] But even now we are called to be a dwelling for the Most Holy Trinity: “If a man loves me”, says the Lord, “he will keep my word, and my Father will love him, and we will come to him, and make our home with him”: [101]

O my God, Trinity whom I adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action. [102]

IN BRIEF

261 The mystery of the Most Holy Trinity is the central mystery of the Christian faith and of Christian life. God alone can make it known to us by revealing himself as Father, Son and Holy Spirit.

262 The Incarnation of God's Son reveals that God is the eternal Father and that the Son is consubstantial with the Father, which means that, in the Father and with the Father the Son is one and the same God.

263 The mission of the Holy Spirit, sent by the Father in the name of the Son ( Jn 14:26) and by the Son “from the Father” ( Jn 15:26), reveals that, with them, the Spirit is one and the same God. “With the Father and the Son he is worshipped and glorified” (Nicene Creed).

264 “The Holy Spirit proceeds from the Father as the first principle and, by the eternal gift of this to the Son, from the communion of both the Father and the Son” (St. Augustine, De Trin. 15, 26, 47: PL 42, 1095).

</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>6:16</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/02/oc-0201-episode-032-catechism-0257-0267</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/5_2A6WgsCWw/OC_02_01_Episode_032.mp3" length="6017973" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_02_01_Episode_032.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/31 Episode 031 Catechism 0249-0256</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/KzZY6c-UAMo/oc-0131-episode-031-catechism-0249-0256</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0131-episode-031-catechism-0249-0256#comments</comments>
		<pubDate>Sat, 30 Jan 2010 17:52:10 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2425</guid>
		<description>Catechism 0249-0256
Today&amp;#8217;s question:
Where is the first appearance of the Holy Trinity in the teaching of the Faith? 
III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH
The formation of the Trinitarian dogma
249 From the beginning, the revealed truth of the Holy Trinity has been at the very root of the Church&amp;#8217;s living faith, principally by [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/KzZY6c-UAMo" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0249-0256 - Today's question: Where is the first appearance of the Holy Trinity in the teaching of the Faith?  - III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH - The formation of the Trinitarian dogma - 249 From the beginning,</itunes:subtitle>
		<itunes:summary>Catechism 0249-0256

Today's question:
Where is the first appearance of the Holy Trinity in the teaching of the Faith? 

III. THE HOLY TRINITY IN THE TEACHING OF THE FAITH

The formation of the Trinitarian dogma

249 From the beginning, the re...</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>7:09</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0131-episode-031-catechism-0249-0256</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/p-4diwr1xZY/OC_01_31_Episode_031.mp3" length="6871863" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_31_Episode_031.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/30 Episode 030 Catechism 0238-0248</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/QEMvKRqnXc0/oc-0130-episode-030-catechism-0238-0248</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0130-episode-030-catechism-0238-0248#comments</comments>
		<pubDate>Sat, 30 Jan 2010 01:36:28 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2423</guid>
		<description>Catechism 0238-0248
Today&amp;#8217;s question:
Who was the first pope to confess the “filióque”? 
II. THE REVELATION OF GOD AS TRINITY
The Father revealed by the Son
238 Many religions invoke God as “Father”. the deity is often considered the “father of gods and of men”. In Israel, God is called “Father” inasmuch as he is Creator of the world. [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/QEMvKRqnXc0" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0238-0248 - Today's question: Who was the first pope to confess the “filióque”?  - II. THE REVELATION OF GOD AS TRINITY - The Father revealed by the Son - 238 Many religions invoke God as “Father”.</itunes:subtitle>
		<itunes:summary>Catechism 0238-0248

Today's question:
Who was the first pope to confess the “filióque”? 

II. THE REVELATION OF GOD AS TRINITY

The Father revealed by the Son

238 Many religions invoke God as “Father”. the deity is often considered the “father of gods and of men”. In Israel, God is called “Father” inasmuch as he is Creator of the world. [59] Even more, God is Father because of the covenant and the gift of the law to Israel, “his first-born son”. [60] God is also called the Father of the king of Israel. Most especially he is “the Father of the poor”, of the orphaned and the widowed, who are under his loving protection. [61]

239 By calling God “Father”, the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood, [62] which emphasizes God's immanence, the intimacy between Creator and creature. the language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: [63] no one is father as God is Father.

240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father by his relationship to his only Son who, reciprocally, is Son only in relation to his Father: “No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him.” [64]

241 For this reason the apostles confess Jesus to be the Word: “In the beginning was the Word, and the Word was with God, and the Word was God”; as “the image of the invisible God”; as the “radiance of the glory of God and the very stamp of his nature”. [65]

242 Following this apostolic tradition, the Church confessed at the first ecumenical council at Nicaea (325) that the Son is “consubstantial” with the Father, that is, one only God with him. [66] The second ecumenical council, held at Constantinople in 381, kept this expression in its formulation of the Nicene Creed and confessed “the only-begotten Son of God, eternally begotten of the Father, light from light, true God from true God, begotten not made, consubstantial with the Father”. [67]

The Father and the son revealed by the spirit

243 Before his Passover, Jesus announced the sending of “another Paraclete” (Advocate), the Holy Spirit. At work since creation, having previously “spoken through the prophets”, the Spirit will now be with and in the disciples, to teach them and guide them “into all the truth”. [68] The Holy Spirit is thus revealed as another divine person with Jesus and the Father.

244 The eternal origin of the Holy Spirit is revealed in his mission in time. the Spirit is sent to the apostles and to the Church both by the Father in the name of the Son, and by the Son in person, once he had returned to the Father. [69] The sending of the person of the Spirit after Jesus' glorification [70] reveals in its fullness the mystery of the Holy Trinity.

245 The apostolic faith concerning the Spirit was confessed by the second ecumenical council at Constantinople (381): “We believe in the Holy Spirit, the Lord and giver of life, who proceeds from the Father.” [71] By this confession, the Church recognizes the Father as “the source and origin of the whole divinity”. [72] But the eternal origin of the Spirit is not unconnected with the Son's origin: “The Holy Spirit, the third person of the Trinity, is God, one and equal with the Father and the Son,</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>9:27</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0130-episode-030-catechism-0238-0248</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/rs8fFw9o-xE/OC_01_30_Episode_030.mp3" length="9076598" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_30_Episode_030.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/29 Episode 029 Catechism 0232-0237</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/RQBSCBho_1E/oc-0129-episode-029-catechism-0232-0237</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237#comments</comments>
		<pubDate>Fri, 29 Jan 2010 00:38:09 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237</guid>
		<description>Catechism 0232-0237
Today&amp;#8217;s question:
Why is the Trinity a “mystery of Faith in the strict sense”?
Paragraph 2. THE FATHER
I. “IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT”
232 Christians are baptized “in the name of the Father and of the Son and of the Holy Spirit” [53] Before receiving the sacrament, [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/RQBSCBho_1E" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0232-0237 - Today's question: Why is the Trinity a “mystery of Faith in the strict sense”? - Paragraph 2. THE FATHER - I. “IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT” - 232 Christians are baptized “in the name of the Fath...</itunes:subtitle>
		<itunes:summary>Catechism 0232-0237

Today's question:
Why is the Trinity a “mystery of Faith in the strict sense”?

Paragraph 2. THE FATHER

I. “IN THE NAME OF THE FATHER AND OF THE SON AND OF THE HOLY SPIRIT”

232 Christians are baptized “in the name of the Father and of the Son and of the Holy Spirit” [53] Before receiving the sacrament, they respond to a three-part question when asked to confess the Father, the Son and the Spirit: “I do.” “The faith of all Christians rests on the Trinity.” [54]

233 Christians are baptized in the name of the Father and of the Son and of the Holy Spirit: not in their names, [55] for there is only one God, the almighty Father, his only Son and the Holy Spirit: the Most Holy Trinity.

234 The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the “hierarchy of the truths of faith”. [56] The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men “and reconciles and unites with himself those who turn away from sin”. [57]

235 This paragraph expounds briefly (I) how the mystery of the Blessed Trinity was revealed, (II) how the Church has articulated the doctrine of the faith regarding this mystery, and (III) how, by the divine missions of the Son and the Holy Spirit, God the Father fulfils the “plan of his loving goodness” of creation, redemption and sanctification.

236 The Fathers of the Church distinguish between theology (theologia) and economy (oikonomia). “Theology” refers to the mystery of God's inmost life within the Blessed Trinity and “economy” to all the works by which God reveals himself and communicates his life. Through the oikonomia the theologia is revealed to us; but conversely, the theologia illuminates the whole oikonomia. God's works reveal who he is in himself; the mystery of his inmost being enlightens our understanding of all his works. So it is, analogously, among human persons. A person discloses himself in his actions, and the better we know a person, the better we understand his actions.

237 The Trinity is a mystery of faith in the strict sense, one of the “mysteries that are hidden in God, which can never be known unless they are revealed by God”. [58] To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel's faith before the Incarnation of God's Son and the sending of the Holy Spirit.

The answer to today's question:
(CCC 237) The Trinity is a “mystery of Faith in the strict sense”, because it can never be known unless it is revealed by God.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>3:38</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0129-episode-029-catechism-0232-0237</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/sbb_kVw4BpY/OC_01_29_Episode_029.mp3" length="3494335" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_29_Episode_029.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/28 Episode 028 Catechism 0222-0231</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/-1p88W8YKj8/oc-0128-episode-028-catechism-0222-0231</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0128-episode-028-catechism-0222-0231#comments</comments>
		<pubDate>Wed, 27 Jan 2010 19:54:08 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2418</guid>
		<description>Catechism 0222-0231
Today&amp;#8217;s question:
As what has God revealed Himself?
IV. THE IMPLICATIONS OF FAITH IN ONE GOD
222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.
223 It means coming to know God&amp;#8217;s greatness and majesty: “Behold, God is great, and we know him not.” [46] Therefore, [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/-1p88W8YKj8" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0222-0231 - Today's question: As what has God revealed Himself? - IV. THE IMPLICATIONS OF FAITH IN ONE GOD - 222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.</itunes:subtitle>
		<itunes:summary>Catechism 0222-0231

Today's question:
As what has God revealed Himself?

IV. THE IMPLICATIONS OF FAITH IN ONE GOD

222 Believing in God, the only One, and loving him with all our being has enormous consequences for our whole life.

223 It means coming to know God's greatness and majesty: “Behold, God is great, and we know him not.” [46] Therefore, we must “serve God first”. [47]

224 It means living in thanksgiving: if God is the only One, everything we are and have comes from him: “What have you that you did not receive?” [48] “What shall I render to the LORD for all his bounty to me?” [49]

225 It means knowing the unity and true dignity of all men: everyone is made in the image and likeness of God. [50]

226 It means making good use of created things: faith in God, the only One, leads us to use everything that is not God only insofar as it brings us closer to him, and to detach ourselves from it insofar as it turns us away from him: My Lord and my God, take from me everything that distances me from you. My Lord and my God, give me everything that brings me closer to you My Lord and my God, detach me from myself to give my all to you. [51]

227 It means trusting God in every circumstance, even in adversity. A prayer of St. Teresa of Jesus wonderfully expresses this trust:

Let nothing trouble you / Let nothing frighten you Everything passes / God never changes Patience / Obtains all Whoever has God / Wants for nothing God alone is enough. [52]

IN BRIEF

228 “Hear, O Israel, the LORD our God is one LORD...” ( Dt 6:4; Mk 12:29). “The supreme being must be unique, without equal. . . If God is not one, he is not God” (Tertullian, Adv. Marc., 1, 3, 5: PL 2, 274).

229 Faith in God leads us to turn to him alone as our first origin and our ultimate goal, and neither to prefer anything to him nor to substitute anything for him.

230 Even when he reveals himself, God remains a mystery beyond words: “If you understood him, it would not be God” (St. Augustine, Sermo 52, 6, 16: PL 38, 360 and Sermo 117, 3, 5: PL 38, 663).

231 The God of our faith has revealed himself as HE WHO IS; and he has made himself known as “abounding in steadfast love and faithfulness” ( Ex 34:6). God's very being is Truth and Love.

2 Roman Catechism I, 2, 2.
3 Roman Catechism I, 2, 2.
4 Dt 6:45.
5 Is 45:22-24; cf. Phil 2:10-11.
6 Mk 12:29-30
7 Cf. Mk 12:35-37.
9 EX 3:6
10 EX 3:13-15
11 Cf. Is 45:15; Judg 13:18
12 EX 3:6, 12
13 Cf. EX 3:5-6
14 Is 6:5
15 Lk 5:8
16 Hos 11:9
17 I Jn 3:19-20
18 Cf. Ex 32; 33: 12-17
19 Ex 33:18-19.
20 Ex 34:5-6; cf. 34:9
21 Ex 34:7
22 Eph 2:4
23 Jn 8:28 (Greek).
24 Cf. Is 44:6
25 Ps 102:26-27
26 Jas 1:17
27 Ex 34:6
28 Ps 138:2; cf. Ps 85:11
29 I Jn 1:5; 4:8
30 Ps 119:160
31 2 Sam 7:28
32 Cf. Dt 7:9
33 Cf Wis 13:1-9.
34 Cf Ps 115:15; Wis 7:17-21.
35 Mal 2:6.
36 Jn 18:37.
37 I Jn 5:20; cf. Jn 17:3.
38 Cf. Dt 4:37; 7:8; 10:15.
39 Cf. Is 43:1-7; Hos 2.
40 Jn 3:16; cf. Hos 11:1; Is 49:14-15; 62 :4-5; Ezek 16; Hos 11.
41 Is 54:8.
42 Is 54: 10; cf. 54:8.
43 Jer 31:3.
44 l Jn 4:8, 16
45 Cf. I Cor 2:7-16; Eph 3:9-12.
46 Job 36:26.
47 St. Joan of Arc.
48 I Cor 4:7.
49 Ps 116:12.
50 Gen 1:26.
51 St. Nicholas of Flue; cf. Mt 5:29-30; 16:24-26.
52 St. Teresa of Jesus, Poesias 30 in the Collected Works of St. Teresa of    Avila, vol. III, tr. K. Kavanaugh OCD and O. Rodriguez OCD (Washington DC    Institute of Carmelite Studies, 1985), 386 no. 9. tr. John Wall.

The answer to today's question:
(CCC 231) God has revealed Himself as the one (1) who is (2) Truth and (3) Love.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>3:34</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0128-episode-028-catechism-0222-0231</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/XLOnjLau8Fo/OC_01_28_Episode_028.mp3" length="3420357" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_28_Episode_028.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/26 Episode 026 Catechism 0210-0213</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/qt0IykVVPlo/oc-0126-episode-026-catechism-0210-0213</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213#comments</comments>
		<pubDate>Sat, 23 Jan 2010 20:20:27 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213</guid>
		<description>Catechism 0210-0213
Today&amp;#8217;s question:
What is God, “He who is” chiefly and essentially? 
“A God merciful and gracious”
210 After Israel&amp;#8217;s sin, when the people had turned away from God to worship the golden calf, God hears Moses&amp;#8217; prayer of intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love. [18] When [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/qt0IykVVPlo" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0210-0213 - Today's question: What is God, “He who is” chiefly and essentially?  - “A God merciful and gracious” - 210 After Israel's sin, when the people had turned away from God to worship the golden calf,</itunes:subtitle>
		<itunes:summary>Catechism 0210-0213

Today's question:
What is God, “He who is” chiefly and essentially? 

“A God merciful and gracious”

210 After Israel's sin, when the people had turned away from God to worship the golden calf, God hears Moses' prayer of intercession and agrees to walk in the midst of an unfaithful people, thus demonstrating his love. [18] When Moses asks to see his glory, God responds “I will make all my goodness pass before you, and will proclaim before you my name “the LORD” [YHWH].” [19] Then the LORD passes before Moses and proclaims, “YHWH, YHWH, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness”; Moses then confesses that the LORD is a forgiving God. [20]

211 The divine name, “I Am” or “He Is”, expresses God's faithfulness: despite the faithlessness of men's sin and the punishment it deserves, he keeps “steadfast love for thousands”. [21] By going so far as to give up his own Son for us, God reveals that he is “rich in mercy”. [22] By giving his life to free us from sin, Jesus reveals that he himself bears the divine name: “When you have lifted up the Son of man, then you will realize that “I AM”.” [23]

God alone IS

212 Over the centuries, Israel's faith was able to manifest and deepen realization of the riches contained in the revelation of the divine name. God is unique; there are no other gods besides him. [24]

He transcends the world and history. He made heaven and earth: “They will perish, but you endure; they will all wear out like a garment....but you are the same, and your years have no end.” [25]

In God “there is no variation or shadow due to change.” [26] God is “HE WHO IS”, from everlasting to everlasting, and as such remains ever faithful to himself and to his promises.

213 The revelation of the ineffable name “I AM WHO AM” contains then the truth that God alone IS. the Greek Septuagint translation of the Hebrew Scriptures, and following it the Church's Tradition, understood the divine name in this sense: God is the fullness of Being and of every perfection, without origin and without end. All creatures receive all that they are and have from him; but he alone is his very being, and he is of himself everything that he is.

The answer to today's question:
(CCC 214) God, “He who is” is chiefly and essentially Truth and Love.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>3:28</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0126-episode-026-catechism-0210-0213</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/OBwQEWaCm5A/OC_01_26_Episode_026.mp3" length="3322136" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_26_Episode_026.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/27 Episode 027 Catechism 0214-0221</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/BIJgKWWtF0I/oc-0127-episode-027-catechism-0214-0221</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0127-episode-027-catechism-0214-0221#comments</comments>
		<pubDate>Sat, 23 Jan 2010 20:20:09 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2415</guid>
		<description>Catechism 0214-0221
Today&amp;#8217;s question:
In what three ways does God’s truth particularly shine forth?
III. GOD, “HE WHO IS”, IS TRUTH AND LOVE
214 God, “HE WHO IS”, revealed himself to Israel as the one “abounding in steadfast love and faithfulness”. [27] These two terms express summarily the riches of the divine name. In all his works God displays, [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/BIJgKWWtF0I" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0214-0221 - Today's question: In what three ways does God’s truth particularly shine forth? - III. GOD, “HE WHO IS”, IS TRUTH AND LOVE - 214 God, “HE WHO IS”, revealed himself to Israel as the one “abounding in steadfast love and faithfulness”.</itunes:subtitle>
		<itunes:summary>Catechism 0214-0221

Today's question:
In what three ways does God’s truth particularly shine forth?

III. GOD, “HE WHO IS”, IS TRUTH AND LOVE

214 God, “HE WHO IS”, revealed himself to Israel as the one “abounding in steadfast love and faithfulness”. [27] These two terms express summarily the riches of the divine name. In all his works God displays, not only his kindness, goodness, grace and steadfast love, but also his trustworthiness, constancy, faithfulness and truth. “I give thanks to your name for your steadfast love and your faithfulness.” [28] He is the Truth, for “God is light and in him there is no darkness”; “God is love”, as the apostle John teaches. [29]

God is Truth

215 “The sum of your word is truth; and every one of your righteous ordinances endures forever.” [30] “and now, O LORD God, you are God, and your words are true”; [31] this is why God's promises always come true. [32] God is Truth itself, whose words cannot deceive. This is why one can abandon oneself in full trust to the truth and faithfulness of his word in all things. the beginning of sin and of man's fall was due to a lie of the tempter who induced doubt of God's word, kindness and faithfulness.

216 God's truth is his wisdom, which commands the whole created order and governs the world. [33] God, who alone made heaven and earth, can alone impart true knowledge of every created thing in relation to himself. [34]

217 God is also truthful when he reveals himself - the teaching that comes from God is “true instruction”. [35] When he sends his Son into the world it will be “to bear witness to the truth”: [36] “We know that the Son of God has come and has given us understanding, to know him who is true.” [37]

God is Love

218 In the course of its history, Israel was able to discover that God had only one reason to reveal himself to them, a single motive for choosing them from among all peoples as his special possession: his sheer gratuitous love. [38] and thanks to the prophets Israel understood that it was again out of love that God never stopped saving them and pardoning their unfaithfulness and sins. [39]

219 God's love for Israel is compared to a father's love for his son. His love for his people is stronger than a mother's for her children. God loves his people more than a bridegroom his beloved; his love will be victorious over even the worst infidelities and will extend to his most precious gift: “God so loved the world that he gave his only Son.” [40]

220 God's love is “everlasting”: [41] “For the mountains may depart and the hills be removed, but my steadfast love shall not depart from you.” [42] Through Jeremiah, God declares to his people, “I have loved you with an everlasting love; therefore I have continued my faithfulness to you.” [43]

221 But St. John goes even further when he affirms that “God is love”: [44] God's very being is love. By sending his only Son and the Spirit of Love in the fullness of time, God has revealed his innermost secret: [45] God himself is an eternal exchange of love, Father, Son and Holy Spirit, and he has destined us to share in that exchange.

The answer to today's question:
(CCC 215-217) The three ways in which God’s truth particularly shines forth are:
1. His words
2. His wisdom in creation
3. His Son.
</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:56</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0127-episode-027-catechism-0214-0221</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/KggvenJ3CgQ/OC_01_27_Episode_027.mp3" length="4736929" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_27_Episode_027.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/25 Episode 015 Catechism 0203-0209</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/6gPzXFRiWKU/oc-125-episode-015-catechism-0203-0209</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209#comments</comments>
		<pubDate>Sat, 23 Jan 2010 20:10:20 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209</guid>
		<description>Today is January 25 Episode 025
Catechism 0203-0209
Today&amp;#8217;s question:
How is God commonly called in the Hebrew Bible?
II. GOD REVEALS HIS NAME
203 God revealed himself to his people Israel by making his name known to them. A name expresses a person&amp;#8217;s essence and identity and the meaning of this person&amp;#8217;s life. God has a name; he is [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/6gPzXFRiWKU" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Today is January 25 Episode 025 Catechism 0203-0209 - Today's question: How is God commonly called in the Hebrew Bible? - II. GOD REVEALS HIS NAME - 203 God revealed himself to his people Israel by making his name known to them.</itunes:subtitle>
		<itunes:summary>Today is January 25 Episode 025
Catechism 0203-0209

Today's question:
How is God commonly called in the Hebrew Bible?

II. GOD REVEALS HIS NAME

203 God revealed himself to his people Israel by making his name known to them. A name expresses a person's essence and identity and the meaning of this person's life. God has a name; he is not an anonymous force. To disclose one's name is to make oneself known to others; in a way it is to hand oneself over by becoming accessible, capable of being known more intimately and addressed personally.

204 God revealed himself progressively and under different names to his people, but the revelation that proved to be the fundamental one for both the Old and the New Covenants was the revelation of the divine name to Moses in the theophany of the burning bush, on the threshold of the Exodus and of the covenant on Sinai.

The living God

205 God calls Moses from the midst of a bush that bums without being consumed: “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” [9] God is the God of the fathers, the One who had called and guided the patriarchs in their wanderings. He is the faithful and compassionate God who remembers them and his promises; he comes to free their descendants from slavery. He is the God who, from beyond space and time, can do this and wills to do it, the God who will put his almighty power to work for this plan.

“I Am who I Am”

Moses said to God, “If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you', and they ask me, 'What is his name?' what shall I say to them?” God said to Moses, “I AM WHO I AM.” and he said, “Say this to the people of Israel, 'I AM has sent me to you'. . . this is my name for ever, and thus I am to be remembered throughout all generations.” [10]

206 In revealing his mysterious name, YHWH (“I AM HE WHO IS”, “I AM WHO AM” or “I AM WHO I AM”), God says who he is and by what name he is to be called. This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is - infinitely above everything that we can understand or say: he is the “hidden God”, his name is ineffable, and he is the God who makes himself close to men. [11]

207 By revealing his name God at the same time reveals his faithfulness which is from everlasting to everlasting, valid for the past (“I am the God of your father”), as for the future (“I will be with you”). [12] God, who reveals his name as “I AM”, reveals himself as the God who is always there, present to his people in order to save them.

208 Faced with God's fascinating and mysterious presence, man discovers his own insignificance. Before the burning bush, Moses takes off his sandals and veils his face in the presence of God's holiness. [13] Before the glory of the thrice-holy God, Isaiah cries out: “Woe is me! I am lost; for I am a man of unclean lips.” [14] Before the divine signs wrought by Jesus, Peter exclaims: “Depart from me, for I am a sinful man, O Lord.” [15] But because God is holy, he can forgive the man who realizes that he is a sinner before him: “I will not execute my fierce anger. . . for I am God and not man, the Holy One in your midst.” [16] The apostle John says likewise: “We shall. . . reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything.” [17]

209 Out of respect for the holiness of God, the people of Israel do not pronounce his name. In the reading of Sacred Scripture, the revealed name (YHWH) is replaced by the divine title “LORD” (in Hebrew Adonai, in Greek Kyrios). It is under this title that the divinity of Jesus will be acclaimed: “Jesus is LORD.”

The answer to today's question:
(CCC 209) In the Hebrew Bible God is commonly called Yhwh.
Yhwh is pronounced in Greek “Kyrios” and in English: “Lord”.
</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>5:59</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-125-episode-015-catechism-0203-0209</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/E0hXS_I88rA/OC_01_25_Episode_025.mp3" length="5750060" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_25_Episode_025.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/24 Episode 024 Catechism 0198-0202</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/O88Kld0OQG8/oc-0124-episode-024-catechism-0198-0202</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202#comments</comments>
		<pubDate>Sat, 23 Jan 2010 20:00:47 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202</guid>
		<description>Catechism 0198-0202
Today&amp;#8217;s question:
223. What name of His does God reveal to Moses from the burning bush?
CHAPTER ONE
I BELIEVE IN GOD THE FATHER
198 Our profession of faith begins with God, for God is the First and the Last, [1] The beginning and the end of everything. the Credo begins with God the Father, for the Father [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/O88Kld0OQG8" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0198-0202 - Today's question: 223. What name of His does God reveal to Moses from the burning bush? - CHAPTER ONE - I BELIEVE IN GOD THE FATHER - 198 Our profession of faith begins with God, for God is the First and the Last,</itunes:subtitle>
		<itunes:summary>Catechism 0198-0202

Today's question:
223. What name of His does God reveal to Moses from the burning bush?

CHAPTER ONE

I BELIEVE IN GOD THE FATHER

198 Our profession of faith begins with God, for God is the First and the Last, [1] The beginning and the end of everything. the Credo begins with God the Father, for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God's works.
1 Cf. Is 44:6.

Article 1

“I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH”

Paragraph 1. I BELIEVE IN GOD

199 “I believe in God”: this first affirmation of the Apostles' Creed is also the most fundamental. the whole Creed speaks of God, and when it also speaks of man and of the world it does so in relation to God. the other articles of the Creed all depend on the first, just as the remaining Commandments make the first explicit. the other articles help us to know God better as he revealed himself progressively to men. “The faithful first profess their belief in God.” [2]

I. “I BELIEVE IN ONE GOD”

200 These are the words with which the Niceno-Constantinopolitan Creed begins. the confession of God's oneness, which has its roots in the divine revelation of the Old Covenant, is inseparable from the profession of God's existence and is equally fundamental. God is unique; there is only one God: “The Christian faith confesses that God is one in nature, substance and essence.” [3]

201 To Israel, his chosen, God revealed himself as the only One: “Hear, O Israel: the LORD our God is one LORD; and you shall love the LORD your God with all your heart, and with all your soul, and with all your might.” [4] Through the prophets, God calls Israel and all nations to turn to him, the one and only God: “Turn to me and be saved, all the ends of the earth! For I am God, and there is no other.. . To me every knee shall bow, every tongue shall swear. 'Only in the LORD, it shall be said of me, are righteousness and strength.'“ [5]

202 Jesus himself affirms that God is “the one Lord” whom you must love “with all your heart, and with all your soul, and with all your mind, and with all your strength”. [6] At the same time Jesus gives us to understand that he himself is “the Lord”. [7] To confess that Jesus is Lord is distinctive of Christian faith. This is not contrary to belief in the One God. Nor does believing in the Holy Spirit as “Lord and giver of life” introduce any division into the One God:

We firmly believe and confess without reservation that there is only one true God, eternal infinite (immensus) and unchangeable, incomprehensible, almighty and ineffable, the Father and the Son and the Holy Spirit; three persons indeed, but one essence, substance or nature entirely simple.

The answer to today's question:
(CCC 205) The name of His that God reveals to Moses from the burning bush is: “I am who I am.”</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:13</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0124-episode-024-catechism-0198-0202</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/b5aeLybKkIc/OC_01_24_Episode_024.mp3" length="4047713" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_24_Episode_024.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/23 Episode 023 Catechism 0185-0197</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/6ZrR1k8u6Gs/oc-0123-episode-023-catechism-0185-0197</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0123-episode-023-catechism-0185-0197#comments</comments>
		<pubDate>Thu, 21 Jan 2010 13:28:14 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2407</guid>
		<description>Catechism 0185-0197
Today&amp;#8217;s question:
When is the first profession of Faith made in the life of a Christian?
The Credo
The Apostles Creed
I believe in God the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/6ZrR1k8u6Gs" height="1" width="1"/&gt;</description>
		<wfw:commentRss>http://ourcatechism.com/BroPorter/2010/01/oc-0123-episode-023-catechism-0185-0197/feed</wfw:commentRss>
		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0185-0197 - Today's question: When is the first profession of Faith made in the life of a Christian? - The Credo - The Apostles Creed - I believe in God the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son,</itunes:subtitle>
		<itunes:summary>Catechism 0185-0197

Today's question:
When is the first profession of Faith made in the life of a Christian?

The Credo

The Apostles Creed

I believe in God the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his onl...</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>10:07</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0123-episode-023-catechism-0185-0197</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/dv0r8zRFLdw/OC_01_23_Episode_023.mp3" length="9712732" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_23_Episode_023.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/22 Episode 022 Catechism 0172-0184</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/xqeOXLo6ctw/oc-0122-episode-022-catechism-0172-0184</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184#comments</comments>
		<pubDate>Thu, 21 Jan 2010 13:07:37 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184</guid>
		<description>Catechism 0172-0184
Today&amp;#8217;s question:
What do we believe?
III. Only One Faith
172 Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord, transmitted by one Baptism, and grounded in the conviction that all people have only one God and Father. [58] St. Irenaeus of [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/xqeOXLo6ctw" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0172-0184 - Today's question: What do we believe? - III. Only One Faith - 172 Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord,</itunes:subtitle>
		<itunes:summary>Catechism 0172-0184

Today's question:
What do we believe?

III. Only One Faith

172 Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord, transmitted by one Baptism, and grounded in the conviction that all people have only one God and Father. [58] St. Irenaeus of Lyons, a witness of this faith, declared:

173 “Indeed, the Church, though scattered throughout the whole world, even to the ends of the earth, having received the faith from the apostles and their disciples. . . guards [this preaching and faith] with care, as dwelling in but a single house, and similarly believes as if having but one soul and a single heart, and preaches, teaches and hands on this faith with a unanimous voice, as if possessing only one mouth.” [59]

174 “For though languages differ throughout the world, the content of the Tradition is one and the same. the Churches established in Germany have no other faith or Tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya, nor those established at the centre of the world. . .” [60] The Church's message “is true and solid, in which one and the same way of salvation appears throughout the whole world.” [61]

175 “We guard with care the faith that we have received from the Church, for without ceasing, under the action of God's Spirit, this deposit of great price, as if in an excellent vessel, is constantly being renewed and causes the very vessel that contains it to be renewed.” [62]

58 Cf. Eph 4:4-6
59 St. Irenaeus, Adv. haeres. I, 10, 1-2: PG 7/1, 549-552.
60 St. Irenaeus, Adv. haeres. I, 10, 1-2: PG 7/1, 552-553.
61 St. Irenaeus, Adv. haeres. 5, 20, I: PG 7/2, 1177.
62 St. Irenaeus, Adv. haeres. 3, 24, I: PG 7/1, 966.

IN BRIEF

176 Faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words.

177 “To believe” has thus a twofold reference: to the person, and to the truth: to the truth, by trust in the person who bears witness to it.

178 We must believe in no one but God: the Father, the Son and the Holy Spirit.

179 Faith is a supernatural gift from God. In order to believe, man needs the interior helps of the Holy Spirit.

180 “Believing” is a human act, conscious and free, corresponding to the dignity of the human person.

181 “Believing” is an ecclesial act. the Church's faith precedes, engenders, supports and nourishes our faith. the Church is the mother of all believers. “No one can have God as Father who does not have the Church as Mother” (St. Cyprian, De unit. 6: PL 4, 519).

182 We believe all “that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed” (Paul VI, CPG # 20).

183 Faith is necessary for salvation. the Lord himself affirms: “He who believes and is baptized will be saved; but he who does not believe will be condemned” ( Mk 16:16).

184 “Faith is a foretaste of the knowledge that will make us blessed in the life to come” (St. Thomas Aquinas. Comp. theol. 1, 2).

The answer to today's question:
(CCC 182) We believe all that is written or handed down in the word of God and that the Church proposes for belief.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:24</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0122-episode-022-catechism-0172-0184</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/jiWnNzbo3iM/OC_01_22_Episode_022.mp3" length="4225346" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_22_Episode_022.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/21 Episode 021 Catechism 0166-0171</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/DGTCDrtW_-M/oc-0121-episode-021-catechism-0166-0171</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0121-episode-021-catechism-0166-0171#comments</comments>
		<pubDate>Thu, 21 Jan 2010 12:14:13 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2402</guid>
		<description>Catechism 0166-0171
Follow to discover the answer to today&amp;#8217;s question:
What does the “I believe” of the Apostolic Creed express?

Article 2
WE BELIEVE
166 Faith is a personal act &amp;#8211; the free response of the human person to the initiative of God who reveals himself. But faith is not an isolated act. No one can believe alone, just as [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/DGTCDrtW_-M" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0166-0171 - Follow to discover the answer to today's question: What does the “I believe” of the Apostolic Creed express? - Article 2 - WE BELIEVE - 166 Faith is a personal act - the free response of the human person to the initiative of God w...</itunes:subtitle>
		<itunes:summary>Catechism 0166-0171

Follow to discover the answer to today's question:
What does the “I believe” of the Apostolic Creed express?

Article 2

WE BELIEVE

166 Faith is a personal act - the free response of the human person to the initiative of God who reveals himself. But faith is not an isolated act. No one can believe alone, just as no one can live alone. You have not given yourself faith as you have not given yourself life. the believer has received faith from others and should hand it on to others. Our love for Jesus and for our neighbour impels us to speak to others about our faith. Each believer is thus a link in the great chain of believers. I cannot believe without being carried by the faith of others, and by my faith I help support others in the faith.

167 “I believe” (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. “We believe” (Niceno-Constantinopolitan Creed) is the faith of the Church confessed by the bishops assembled in council or more generally by the liturgical assembly of believers. “I believe” is also the Church, our mother, responding to God by faith as she teaches us to say both “I believe” and “We believe”.

I. “Lord, Look Upon the Faith of Your Church”

168 It is the Church that believes first, and so bears, nourishes and sustains my faith. Everywhere, it is the Church that first confesses the Lord: “Throughout the world the holy Church acclaims you”, as we sing in the hymn Te Deum; with her and in her, we are won over and brought to confess: “I believe”, “We believe”. It is through the Church that we receive faith and new life in Christ by Baptism. In the Rituale Romanum, the minister of Baptism asks the catechumen: “What do you ask of God's Church?” and the answer is: “Faith.” “What does faith offer you?” “Eternal life.” [54]

169 Salvation comes from God alone; but because we receive the life of faith through the Church, she is our mother: “We believe the Church as the mother of our new birth, and not in the Church as if she were the author of our salvation.” [55] Because she is our mother, she is also our teacher in the faith.
54 Roman Ritual, Rite of Baptism of Adults.
55 Faustus of Riez, De Spiritu Sancto 1, 2: PL 62, II.

II. The Language of Faith

170 We do not believe in formulae, but in those realities they express, which faith allows us to touch. “The believer's act [of faith] does not terminate in the propositions, but in the realities [which they express].” [56] All the same, we do approach these realities with the help of formulations of the faith which permit us to express the faith and to hand it on, to celebrate it in community, to assimilate and live on it more and more.

171 The Church, “the pillar and bulwark of the truth”, faithfully guards “the faith which was once for all delivered to the saints”. She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith. [57] As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith.

56 St. Thomas Aquinas, STh II-II, 1,2, ad 2.
57 I Tim 3:15; Jude 3.

The answer to today's question:
(CCC 167) The “I believe” of the Apostolic Creed expresses the Faith of the Church professed personally by each believer in the liturgy (e.g. Baptism).</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:36</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0121-episode-021-catechism-0166-0171</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/8AfMKb2wOAk/OC_01_21_Episode_021.mp3" length="4411757" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_21_Episode_021.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/20 Episode 020 Catechism 0160-0165</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/WAa7Az6hTAo/oc-0120-episode-020-catechism-0160-0165</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165#comments</comments>
		<pubDate>Thu, 21 Jan 2010 00:19:30 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165</guid>
		<description>Catechism 0160-0165
Follow to discover the answer to today&amp;#8217;s question:
Can anybody obtain eternal life without Faith?
Today is January 20 Episode 020
Catechism 0160-0165
Follow to discover the answer to today&amp;#8217;s question:
Can anybody obtain eternal life without Faith?
The freedom of faith
160 To be human, “man&amp;#8217;s response to God by faith must be free, and&amp;#8230; therefore nobody is to be [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/WAa7Az6hTAo" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0160-0165 - Follow to discover the answer to today's question: Can anybody obtain eternal life without Faith? - Today is January 20 Episode 020 Catechism 0160-0165 - Follow to discover the answer to today's question: Can anybody obtain eterna...</itunes:subtitle>
		<itunes:summary>Catechism 0160-0165

Follow to discover the answer to today's question:
Can anybody obtain eternal life without Faith?

Today is January 20 Episode 020
Catechism 0160-0165

Follow to discover the answer to today's question:
Can anybody obtain eternal life without Faith?

The freedom of faith

160 To be human, “man's response to God by faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. the act of faith is of its very nature a free act.” [39] “God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced. . . This fact received its fullest manifestation in Christ Jesus.” [40] Indeed, Christ invited people to faith and conversion, but never coerced them. “For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the love with which Christ, lifted up on the cross, draws men to himself.” [41]

The necessity of faith

161 Believing in Jesus Christ and in the One who sent him for our salvation is necessary for obtaining that salvation. [42] “Since “without faith it is impossible to please (God) “ and to attain to the fellowship of his sons, therefore without faith no one has ever attained justification, nor will anyone obtain eternal life 'But he who endures to the end.'“]

Perseverance in faith

162 Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: “Wage the good warfare, holding faith and a good conscience. By rejecting conscience, certain persons have made shipwreck of their faith.” [44] To live, grow and persevere in the faith until the end we must nourish it with the word of God; we must beg the Lord to increase our faith; [45] it must be “working through charity,” abounding in hope, and rooted in the faith of the Church. [46]

Faith - the beginning of eternal life

163 Faith makes us taste in advance the light of the beatific vision, the goal of our journey here below. Then we shall see God “face to face”, “as he is”. [47] So faith is already the beginning of eternal life: When we contemplate the blessings of faith even now, as if gazing at a reflection in a mirror, it is as if we already possessed the wonderful things which our faith assures us we shall one day enjoy. [48]

164 Now, however, “we walk by faith, not by sight”; [49] we perceive God as “in a mirror, dimly” and only “in part”. [50] Even though enlightened by him in whom it believes, faith is often lived in darkness and can be put to the test. the world we live in often seems very far from the one promised us by faith. Our experiences of evil and suffering, injustice and death, seem to contradict the Good News; they can shake our faith and become a temptation against it.

165 It is then we must turn to the witnesses of faith: to Abraham, who “in hope... believed against hope”; [51] to the Virgin Mary, who, in “her pilgrimage of faith”, walked into the “night of faith” [52] in sharing the darkness of her son's suffering and death; and to so many others: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.” [53]

24 Mt 16:17; cf. Gal 1:15; Mt 11:25.
25 DV 5; cf. DS 377; 3010.
26 Dei Filius: 3: DS 3008.
27 St. Thomas Aquinas, STh II-II, 2, 9; cf Dei Filius 3; DS 3010.
28 Dei Filius: 3 DS 3008.
29 Dei Filius: 3 DS 3009.
30 Dei Filius: 3: DS 3008-3010; Cf. Mk 16 20; Heb 2:4
31 St. Thomas Aquinas, STh II-II 171, 5, obj. 3.
32 John Henry Cardinal Newman, Apologia pro vita sua (London Longman, 1878) 239.
33 St. Anselm, Prosl. prooem. PL 153 225A.
34 Eph 1:18
35 DV 5.
36 St. Augustine, Sermo 43, 7, 9: PL 38, 257-258.
37 Dei Filius 4: DS 3017.
38 GS 36 # 1.
39 DH 10; cf. CIC, can.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:57</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0120-episode-020-catechism-0160-0165</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/TKNTHkccyyA/OC_01_20_Episode_020.mp3" length="4749885" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_20_Episode_020.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/19 Episode 019 Catechism 0150-0159</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/6gsCGEiXgcs/oc-0119-episode-019-catechism-0150-0159</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0119-episode-019-catechism-0150-0159#comments</comments>
		<pubDate>Thu, 21 Jan 2010 00:02:50 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2398</guid>
		<description>Catechism 0150-0159
Follow to discover the answer to today&amp;#8217;s question:
How are the seven characteristics of Faith connected?
II. “I Know Whom I Have Believed” [16]
To believe in God alone
150 Faith is first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/6gsCGEiXgcs" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0150-0159 - Follow to discover the answer to today's question: How are the seven characteristics of Faith connected? - II. “I Know Whom I Have Believed” [16] - To believe in God alone - 150 Faith is first of all a personal adherence of man to...</itunes:subtitle>
		<itunes:summary>Catechism 0150-0159

Follow to discover the answer to today's question:
How are the seven characteristics of Faith connected?

II. “I Know Whom I Have Believed” [16]

To believe in God alone

150 Faith is first of all a personal adherence of man to God. At the same time, and inseparably, it is a free assent to the whole truth that God has revealed. As personal adherence to God and assent to his truth, Christian faith differs from our faith in any human person. It is right and just to entrust oneself wholly to God and to believe absolutely what he says. It would be futile and false to place such faith in a creature. [17]

To believe in Jesus Christ, the Son of God

151 For a Christian, believing in God cannot be separated from believing in the One he sent, his “beloved Son”, in whom the Father is “well pleased”; God tells us to listen to him. [18] The Lord himself said to his disciples: “Believe in God, believe also in me.” [19] We can believe in Jesus Christ because he is himself God, the Word made flesh: “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known.” [20] Because he “has seen the Father”, Jesus Christ is the only one who knows him and can reveal him. [21]

To believe in the Holy Spirit

152 One cannot believe in Jesus Christ without sharing in his Spirit. It is the Holy Spirit who reveals to men who Jesus is. For “no one can say “Jesus is Lord”, except by the Holy Spirit”, [22] who “searches everything, even the depths of God. . No one comprehends the thoughts of God, except the Spirit of God.” [23] Only God knows God completely: we believe in the Holy Spirit because he is God.

The Church never ceases to proclaim her faith in one only God: Father, Son and Holy Spirit.

16 2 Tim 1:12
17 Cf. Jer 17:5-6; Pss 40:5; 146:3-4
18 Mk 1:11; cf. 9:7
19 Jn 14:1
20 Jn 1:18.
21 Jn 6:46; cf. Mt 11:27
22 I Cor 12:3
23 I Cor 2:10-11.

III. The Characteristics of Faith

Faith is a grace

153 When St. Peter confessed that Jesus is the Christ, the Son of the living God, Jesus declared to him that this revelation did not come “from flesh and blood”, but from “my Father who is in heaven”. [24] Faith is a gift of God, a supernatural virtue infused by him. “Before this faith can be exercised, man must have the grace of God to move and assist him; he must have the interior helps of the Holy Spirit, who moves the heart and converts it to God, who opens the eyes of the mind and 'makes it easy for all to accept and believe the truth.'“ [25]

Faith is a human act

154 Believing is possible only by grace and the interior helps of the Holy Spirit. But it is no less true that believing is an authentically human act. Trusting in God and cleaving to the truths he has revealed is contrary neither to human freedom nor to human reason. Even in human relations it is not contrary to our dignity to believe what other persons tell us about themselves and their intentions, or to trust their promises (for example, when a man and a woman marry) to share a communion of life with one another. If this is so, still less is it contrary to our dignity to “yield by faith the full submission of... intellect and will to God who reveals”, [26] and to share in an interior communion with him.

155 In faith, the human intellect and will co-operate with divine grace: “Believing is an act of the intellect assenting to the divine truth by command of the will moved by God through grace.” [27]

Faith and understanding

156 What moves us to believe is not the fact that revealed truths appear as true and intelligible in the light of our natural reason: we believe “because of the authority of God himself who reveals them, who can neither deceive nor be deceived”. [28] So “that the submission of our faith might nevertheless be in accordance with reason, God willed that external proofs of his Revelation should be joined to the internal helps of the Holy Spirit.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>9:05</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0119-episode-019-catechism-0150-0159</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/wIIRqpjzYBM/OC_01_19_Episode_019.mp3" length="8724259" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_19_Episode_019.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/18 Episode 018 Catechism 0142-0149</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/8MtzHrAlFTY/oc-0118-episode-018-catechism-0142-0149</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0118-episode-018-catechism-0142-0149#comments</comments>
		<pubDate>Wed, 20 Jan 2010 15:16:00 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2396</guid>
		<description>Catechism 0142-0149
Follow to discover the answer to today&amp;#8217;s question:
What does man do in the act of Faith with his intellect and will?

CHAPTER THREE
MAN&amp;#8217;S RESPONSE TO GOD
142 By his Revelation, “the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/8MtzHrAlFTY" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0142-0149 - Follow to discover the answer to today's question: What does man do in the act of Faith with his intellect and will? - CHAPTER THREE - MAN'S RESPONSE TO GOD - 142 By his Revelation, “the invisible God, from the fullness of his love,</itunes:subtitle>
		<itunes:summary>Catechism 0142-0149

Follow to discover the answer to today's question:
What does man do in the act of Faith with his intellect and will?

CHAPTER THREE

MAN'S RESPONSE TO GOD

142 By his Revelation, “the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company.” [1] The adequate response to this invitation is faith.

143 By faith, man completely submits his intellect and his will to God. [2] With his whole being man gives his assent to God the revealer. Sacred Scripture calls this human response to God, the author of revelation, “the obedience of faith”. [3]

1 DV 2; cf. Col 1:15; I Tim 1:17; Ex 33:11; Jn 15:14-15; Bar 3:38 (Vulg.).
2 Cf. DV 5.
3 Cf. Rom 1:5; 16:26

Article 1

I BELIEVE

I. The Obedience of Faith

144 To obey (from the Latin ob-audire, to “hear or listen to”) in faith is to submit freely to the word that has been heard, because its truth is guaranteed by God, who is Truth itself. Abraham is the model of such obedience offered us by Sacred Scripture. the Virgin Mary is its most perfect embodiment.

Abraham - “father of all who believe”

145 The Letter to the Hebrews, in its great eulogy of the faith of Israel's ancestors, lays special emphasis on Abraham's faith: “By faith, Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go.” [4] By faith, he lived as a stranger and pilgrim in the promised land. [5] By faith, Sarah was given to conceive the son of the promise. and by faith Abraham offered his only son in sacrifice. [6]

146 Abraham thus fulfils the definition of faith in Hebrews 11:1: “Faith is the assurance of things hoped for, the conviction of things not seen”: [7] “Abraham believed God, and it was reckoned to him as righteousness.” [8] Because he was “strong in his faith”, Abraham became the “father of all who believe”. [9]

147 The Old Testament is rich in witnesses to this faith. the Letter to the Hebrews proclaims its eulogy of the exemplary faith of the ancestors who “received divine approval”. [10] Yet “God had foreseen something better for us”: the grace of believing in his Son Jesus, “the pioneer and perfecter of our faith”. [11]

Mary - “Blessed is she who believed”

148 The Virgin Mary most perfectly embodies the obedience of faith. By faith Mary welcomes the tidings and promise brought by the angel Gabriel, believing that “with God nothing will be impossible” and so giving her assent: “Behold I am the handmaid of the Lord; let it be [done] to me according to your word.” [12] Elizabeth greeted her: “Blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.” [13] It is for this faith that all generations have called Mary blessed. [14]

149 Throughout her life and until her last ordeal [15] when Jesus her son died on the cross, Mary's faith never wavered. She never ceased to believe in the fulfilment of God's word. and so the Church venerates in Mary the purest realization of faith.

4 Heb 11:8; cf. Gen 12:1-4.
5 Cf. Gen 23:4
6 Cf. Heb 11:17
7 Heb 11:1
8 Rom 4:3; cf. Gen 15:6
9 Rom 4:11, 18; 4:20; cf. Gen 15:5.
10 Heb 11:2, 39
11 Heb 11:40; 12:2
12 Lk 1:37-38; cf. Gen 18:14
13 Lk 1:45
14 Cf. Lk 1:48
15 Cf. Lk 2:35

The answer to today's question:
(CCC 143) In the act of Faith man completely submits his intellect and his will to God.
</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:38</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0118-episode-018-catechism-0142-0149</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/muL78gyiPXQ/OC_01_18_Episode_018.mp3" length="4454388" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_18_Episode_018.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/17 Episode 017 Catechism 0131-0141</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/1tKMAh-K4_A/oc-0117-episode-017-catechism-0131-0141</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0117-episode-017-catechism-0131-0141#comments</comments>
		<pubDate>Wed, 20 Jan 2010 14:34:59 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2394</guid>
		<description>Catechism 0121-0141
Follow to discover the answer to today&amp;#8217;s question:
How many are the books of the Old Testament and New Testament respectively?

131 “and such is the force and power of the Word of God that it can serve the Church as her support and vigour, and the children of the Church as strength for their faith, [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/1tKMAh-K4_A" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0121-0141 - Follow to discover the answer to today's question: How many are the books of the Old Testament and New Testament respectively? - 131 “and such is the force and power of the Word of God that it can serve the Church as her support a...</itunes:subtitle>
		<itunes:summary>Catechism 0121-0141

Follow to discover the answer to today's question:
How many are the books of the Old Testament and New Testament respectively?

131 “and such is the force and power of the Word of God that it can serve the Church as her support and vigour, and the children of the Church as strength for their faith, food for the soul, and a pure and lasting fount of spiritual life.” [109] Hence “access to Sacred Scripture ought to be open wide to the Christian faithful.” [110]

132 “Therefore, the study of the sacred page should be the very soul of sacred theology. the ministry of the Word, too - pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place - is healthily nourished and thrives in holiness through the Word of Scripture.” [111]

133 The Church “forcefully and specifically exhorts all the Christian faithful... to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures. Ignorance of the Scriptures is ignorance of Christ. [112]

109 DV 21.
110 DV 22.
111 DV 24.
112 DV 25; cf. Phil 3:8 and St. Jerome, Commentariorum in Isaiam libri    xviii prol.: PL 24, 17B.

IN BRIEF

134 “All Sacred Scripture is but one book, and that one book is Christ, because all divine Scripture speaks of Christ, and all divine Scripture is fulfilled in Christ” (Hugh of St. Victor, De arca Noe 2, 8: PL 176, 642).

135 “The Sacred Scriptures contain the Word of God and, because they are inspired, they are truly the Word of God” (DV 24).

136 God is the author of Sacred Scripture because he inspired its human authors; he acts in them and by means of them. He thus gives assurance that their writings teach without error his saving truth (cf DV 11).

137 Interpretation of the inspired Scripture must be attentive above all to what God wants to reveal through the sacred authors for our salvation. What comes from the Spirit is not fully “understood except by the Spirit's action' (cf. Origen, Hom. in Ex. 4, 5: PG 12, 320).

138 The Church accepts and venerates as inspired the 46 books of the Old Testament and the 27 books of the New.

139 The four Gospels occupy a central place because Christ Jesus is their centre.

140 The unity of the two Testaments proceeds from the unity of God's plan and his Revelation. the Old Testament prepares for the New and the New Testament fulfils the Old; the two shed light on each other; both are true Word of God.

141 “The Church has always venerated the divine Scriptures as she venerated the Body of the Lord” (DV 21): both nourish and govern the whole Christian life. “Your word is a lamp to my feet and a light to my path” ( Ps 119:105; cf. Is 50:4).

The answer to today's question:
(CCC 138) The books of the Old Testament are 46 and the books of the New Testament 27.
</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>3:39</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0117-episode-017-catechism-0131-0141</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/3Hh4NDthOQI/OC_01_17_Episode_017.mp3" length="3504785" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_17_Episode_017.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/16 Episode 016 Catechism 0120-0130</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/__Iuzykzv4g/oc-0116-episode-16-catechism-0120-0130</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0116-episode-16-catechism-0120-0130#comments</comments>
		<pubDate>Tue, 19 Jan 2010 11:35:09 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2389</guid>
		<description>Catechism 0120-0130
Follow to discover the answer to today&amp;#8217;s question:
What is Marcionism?

IV. The Canon of Scripture
120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books. [90]
This complete list is called the canon of Scripture. It includes 46 books for the Old Testament [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/__Iuzykzv4g" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0120-0130 - Follow to discover the answer to today's question: What is Marcionism? - IV. The Canon of Scripture - 120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books.</itunes:subtitle>
		<itunes:summary>Catechism 0120-0130

Follow to discover the answer to today's question:
What is Marcionism?

IV. The Canon of Scripture

120 It was by the apostolic Tradition that the Church discerned which writings are to be included in the list of the sacred books. [90]

This complete list is called the canon of Scripture. It includes 46 books for the Old Testament (45 if we count Jeremiah and Lamentations as one) and 27 for the New. [91]

The Old Testament: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi.

The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, Philemon, the Letter to the Hebrews, the Letters of James, 1 and 2 Peter, 1, 2 and 3 John, and Jude, and Revelation (the Apocalypse).

The Old Testament

121 The Old Testament is an indispensable part of Sacred Scripture. Its books are divinely inspired and retain a permanent value, [92] for the Old Covenant has never been revoked.

122 Indeed, “the economy of the Old Testament was deliberately SO oriented that it should prepare for and declare in prophecy the coming of Christ, redeemer of all men.” [93] “Even though they contain matters imperfect and provisional, [94] The books of the OldTestament bear witness to the whole divine pedagogy of God's saving love: these writings “are a storehouse of sublime teaching on God and of sound wisdom on human life, as well as a wonderful treasury of prayers; in them, too, the mystery of our salvation is present in a hidden way.” [95]

123 Christians venerate the Old Testament as true Word of God. the Church has always vigorously opposed the idea of rejecting the Old Testament under the pretext that the New has rendered it void (Marcionism).

The New Testament

124 “The Word of God, which is the power of God for salvation to everyone who has faith, is set forth and displays its power in a most wonderful way in the writings of the New Testament” [96] which hand on the ultimate truth of God's Revelation. Their central object is Jesus Christ, God's incarnate Son: his acts, teachings, Passion and glorification, and his Church's beginnings under the Spirit's guidance. [97]

125 The Gospels are the heart of all the Scriptures “because they are our principal source for the life and teaching of the Incarnate Word, our Saviour”. [98]

126 We can distinguish three stages in the formation of the Gospels: 1. the life and teaching of Jesus. the Church holds firmly that the four Gospels, “whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up.” [99] 2. the oral tradition. “For, after the ascension of the Lord, the apostles handed on to their hearers what he had said and done, but with that fuller understanding which they, instructed by the glorious events of Christ and enlightened by the Spirit of truth, now enjoyed.” [100] 3. the written Gospels. “The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus.” [101]

127 The fourfold Gospel holds a unique place in the Church,</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>8:36</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0116-episode-16-catechism-0120-0130</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/WJHNHamMXEs/OC_01_16_Episode_016.mp3" length="8251546" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_16_Episode_016.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/15 Episode 015 Catechism 0109-0119</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/FTsWiVmJwBs/2385</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/2385#comments</comments>
		<pubDate>Tue, 19 Jan 2010 10:45:02 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/2385</guid>
		<description>Catechism 0109-0119
Follow to discover the answer to today&amp;#8217;s question:
121. To what must the faithful be attentive in order to interpret Scripture correctly?

III. The Holy Spirit, Interpreter of Scripture
109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/FTsWiVmJwBs" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0109-0119 - Follow to discover the answer to today's question: 121. To what must the faithful be attentive in order to interpret Scripture correctly? - III. The Holy Spirit, Interpreter of Scripture - 109 In Sacred Scripture,</itunes:subtitle>
		<itunes:summary>Catechism 0109-0119

Follow to discover the answer to today's question:
121. To what must the faithful be attentive in order to interpret Scripture correctly?

III. The Holy Spirit, Interpreter of Scripture

109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words. [75]

110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. “For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression.” [76]

111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. “Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written.” [77]

The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it. [78]

112 Be especially attentive “to the content and unity of the whole Scripture”. Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. [79]

The phrase “heart of Christ” can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted. [80]

113 2. Read the Scripture within “the living Tradition of the whole Church”. According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (“. . . according to the spiritual meaning which the Spirit grants to the Church” [81]).

114 3. Be attentive to the analogy of faith. [82] By “analogy of faith” we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.

The senses of Scripture

115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. the profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.

116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: “All other senses of Sacred Scripture are based on the literal.” [83]

117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. 1. the allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism. [84] 2. the moral sense. the events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written “for our instruction”. [85] 3. the anagogical sense (Greek: anagoge, “leading”). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem. [86]

118 A medieval couplet summarizes the significance of the four senses:
</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>6:28</itunes:duration>
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		<item>
		<title>OC 01/14 Episode 014 Catechism 0101-0108</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/S8ktmZkpHoI/oc-0114-episode-014-catechism-0101-0108</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0114-episode-014-catechism-0101-0108#comments</comments>
		<pubDate>Tue, 19 Jan 2010 10:37:01 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2383</guid>
		<description>Catechism 0101-0108
Follow to discover the answer to today&amp;#8217;s question:
What do we mean when we say that Christ is the unique Word of Scripture?

Article 3
SACRED SCRIPTURE
I. Christ &amp;#8211; The Unique Word of Sacred Scripture
101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: “Indeed the [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/S8ktmZkpHoI" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0101-0108 - Follow to discover the answer to today's question: What do we mean when we say that Christ is the unique Word of Scripture? - Article 3 - SACRED SCRIPTURE I. Christ - The Unique Word of Sacred Scripture - 101 In order to reveal hi...</itunes:subtitle>
		<itunes:summary>Catechism 0101-0108

Follow to discover the answer to today's question:
What do we mean when we say that Christ is the unique Word of Scripture?

Article 3

SACRED SCRIPTURE
I. Christ - The Unique Word of Sacred Scripture

101 In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: “Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men.” [63]

102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely: [64]

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time. [65]

103 For this reason, the Church has always venerated the Scriptures as she venerates the Lord's Body. She never ceases to present to the faithful the bread of life, taken from the one table of God's Word and Christ's Body. [66]

104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it not as a human word, “but as what it really is, the word of God”. [67] “In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them.” [68]

63 DV 13.
64 Cf. Heb 1:1-3
65 St. Augustine, En. in Ps. 103, 4, 1: PL 37, 1378; cf. Ps 104; Jn 1:1
66 Cf. DV 21.
67 Th 2:13; cf. DV 24.
68 DV 21.

II. Inspiration and Truth of Sacred Scripture

105 God is the author of Sacred Scripture. “The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit.” [69]

“For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself.” [70]

106 God inspired the human authors of the sacred books. “To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more.” [71]

107 The inspired books teach the truth. “Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures.” [72]

108 Still, the Christian faith is not a “religion of the book”. Christianity is the religion of the “Word” of God, “not a written and mute word, but incarnate and living”. [73] If the Scriptures are not to remain a dead letter, Christ, the eternal Word of the living God, must, through the Holy Spirit, “open (our) minds to understand the Scriptures.” [74]

69 DV 11;
70 DV 11; cf. Jn 20:31; 2 Tim 3:16; 2 Pt 1:19-21; 3:15-16
71 DV 11.
72 DV 11.
73 St. Bernard, S. missus est hom. 4, 11: PL 183, 86.
74 Cf. Lk 24:45

The answer to today's question:
(Paragraph 102) When we say that Christ is the unique word of Scripture we mean that, through all the words of the Bible, God speaks only one single Word, namely the Word who is Christ.  Hebr 1,2: In these last days, God has spoken to us by His Son.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:33</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0114-episode-014-catechism-0101-0108</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/4lXZVGebOSc/OC_01_14_Episode_014.mp3" length="4374556" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_14_Episode_014.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/13 Episode 013 Catechism 0091-0100</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/IaFPrPnNRpw/oc-0113-episode-013-catechism-0091-0100</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0113-episode-013-catechism-0091-0100#comments</comments>
		<pubDate>Tue, 19 Jan 2010 10:09:28 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2380</guid>
		<description>Catechism 0091-100
In which three ways does the Church’s understanding of the Faith grow?
The supernatural sense of faith
91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, who instructs them [53] and guides them into all truth. [54]
92 “The whole body of the faithful. . [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/IaFPrPnNRpw" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0091-100 - In which three ways does the Church’s understanding of the Faith grow? - The supernatural sense of faith 91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit,</itunes:subtitle>
		<itunes:summary>Catechism 0091-100

In which three ways does the Church’s understanding of the Faith grow?

The supernatural sense of faith
91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, who instructs them [53] and guides them into all truth. [54]

92 “The whole body of the faithful. . . cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals.” [55]

93 “By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . the People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life.” [56]

Growth in understanding the faith
94 Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in the life of the Church: - “through the contemplation and study of believers who ponder these things in their hearts”; [57] it is in particular “theological research [which] deepens knowledge of revealed truth”. [58] - “from the intimate sense of spiritual realities which [believers] experience”, [59] The sacred Scriptures “grow with the one who reads them.” [60] - “from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth”. [61]

95 “It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls.” [62]

45 DV 10 # 1; cf.I Tim 6:20; 2 Tim 1:12-14(Vulg.).
46 DV 10 # 1; cf. Acts 2:42 (Greek); Pius XII, Apost. Const.    Munificentissimus Deus, 1 November 1950: AAS 42 (1950), 756, taken along with the words of St. Cyprian, Epist. 66, 8: CSEL 3/2, 733: “The Church    is the people united to its Priests, the flock adhering to its Shepherd.”

47 DV 10 #  2.
48 DV 10 para 2.
49 Lk 10:16; cf. LG 20.
50 Cf. Jn 8:31-32.
51 Cf. Vatican Council I: DS 3016: nexus mysteriorum; LC 25.
52 UR II.
53 Cf. I Jn 2:20, 27
54 Cf. . Jn 16:13
55 LG 12; cf. St. Augustine, De praed. sanct. 14, 27: PL 44, 980.
56 LG 12; cf. Jude 3.
57 DV 8 #  2; cf. Lk 2:19, 51
58 GS 62 # 7; cf. GS 44 # 2; DV 23; 24; UR 4.
59 DV 8 # 2.
60 DV 8 # 2.
61 St. Gregory the Great, Hom. in Ezek. 1, 7, 8: PL 76, 843D.
62 DV 10 # 3.

IN BRIEF

96 What Christ entrusted to the apostles, they in turn handed on by their preaching and writing, under the inspiration of the Holy Spirit, to all generations, until Christ returns in glory.

97 “Sacred Tradition and Sacred Scripture make up a single sacred deposit of the Word of God” (DV 10) in which, as in a mirror, the pilgrim Church contemplates God, the source of all her riches.

98 “The Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes” (DV 8 # 1).

99 Thanks to its supernatural sense of faith, the People of God as a whole never ceases to welcome, to penetrate more deeply and to live more fully from the gift of divine Revelation.

100 The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him.

Found at CCC94:
The three ways in which the Church’s understanding of the Faith grows are:
1. study (theology),
2. spiritual life (sanctity) and
3.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:33</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0113-episode-013-catechism-0091-0100</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/1avufe_JXiE/OC_01_13_Episode_013.mp3" length="4362852" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_13_Episode_013.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/12 Episode 012 Catechism 0080-0090</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/ajJl-oIUDCs/oc-0112-episode-012-catechism-0080-0090</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0112-episode-012-catechism-0080-0090#comments</comments>
		<pubDate>Mon, 11 Jan 2010 18:19:59 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2337</guid>
		<description>Catechism 0080-0090
How are Scripture and Tradition two distinct modes of transmission of Revelation? 
II. The Relationship Between Tradition and Sacred Scripture
One common source. . .
80 “Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/ajJl-oIUDCs" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0080-0090 - How are Scripture and Tradition two distinct modes of transmission of Revelation?  - II. The Relationship Between Tradition and Sacred Scripture - One common source. . . - 80 “Sacred Tradition and Sacred Scripture, then,</itunes:subtitle>
		<itunes:summary>Catechism 0080-0090

How are Scripture and Tradition two distinct modes of transmission of Revelation? 

II. The Relationship Between Tradition and Sacred Scripture

One common source. . .

80 “Sacred Tradition and Sacred Scripture, then, are b...</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>6:45</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0112-episode-012-catechism-0080-0090</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/eHn-wmaFoK0/OC_01_12_Episode_012.mp3" length="6478146" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_12_Episode_012.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/11 Episode 011 Catechism 0074-0079</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/IaihR85_Y7k/oc-0111-episode-011-catechism-0074-0079</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079#comments</comments>
		<pubDate>Sun, 10 Jan 2010 21:35:12 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079</guid>
		<description>How did the Apostolic Tradition begin and continue?
Catechism 0074-0079
Article 2
THE TRANSMISSION OF DIVINE REVELATION
74 God “desires all men to be saved and to come to the knowledge of the truth”: [29] that is, of Christ Jesus. [30] Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/IaihR85_Y7k" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>How did the Apostolic Tradition begin and continue? - Catechism 0074-0079 Article 2 - THE TRANSMISSION OF DIVINE REVELATION - 74 God “desires all men to be saved and to come to the knowledge of the truth”: [29] that is, of Christ Jesus.</itunes:subtitle>
		<itunes:summary>How did the Apostolic Tradition begin and continue?

Catechism 0074-0079
Article 2

THE TRANSMISSION OF DIVINE REVELATION

74 God “desires all men to be saved and to come to the knowledge of the truth”: [29] that is, of Christ Jesus. [30] Christ must be proclaimed to all nations and individuals, so that this revelation may reach to the ends of the earth:

God graciously arranged that the things he had once revealed for the salvation of all peoples should remain in their entirety, throughout the ages, and be transmitted to all generations. [31]

29 1 Tim 2:4
30 cf. Jn 14:6
31 DV 7; cf. 2 Cor 1:20; 3:16 - 4:6

I. The Apostolic Tradition

75 “Christ the Lord, in whom the entire Revelation of the most high God is summed up, commanded the apostles to preach the Gospel, which had been promised beforehand by the prophets, and which he fulfilled in his own person and promulgated with his own lips. In preaching the Gospel, they were to communicate the gifts of God to all men. This Gospel was to be the source of all saving truth and moral discipline.” [32]

In the apostolic preaching. . .

76 In keeping with the Lord's command, the Gospel was handed on in two ways: - orally “by the apostles who handed on, by the spoken word of their preaching, by the example they gave, by the institutions they established, what they themselves had received - whether from the lips of Christ, from his way of life and his works, or whether they had learned it at the prompting of the Holy Spirit”; [33] - in writing “by those apostles and other men associated with the apostles who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing”. [34]

. . . continued in apostolic succession

77 “In order that the full and living Gospel might always be preserved in the Church the apostles left bishops as their successors. They gave them their own position of teaching authority.” [35] Indeed, “the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved in a continuous line of succession until the end of time.” [36]

78 This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, “the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes.” [37] “The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer.” [38]

79 The Father's self-communication made through his Word in the Holy Spirit, remains present and active in the Church: “God, who spoke in the past, continues to converse with the Spouse of his beloved Son. and the Holy Spirit, through whom the living voice of the Gospel rings out in the Church - and through her in the world - leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness.” [39]

32 DV 7; cf. Mt 28:19-20; Mk 16:15
33 DV 7.
34 DV 7.
35 DV 7 # 2; St. Irenaeus, Adv. haeres. 3, 3, 1: PG 7/1, 848;    Harvey, 2, 9.
36 DV 8 # 1.
37 DV 8 # 1.
38 DV 8 # 3.
39 DV 8 # 3; cf. Col 3:16.

(CCC 75-79) The Apostolic Tradition began with the preaching of the apostles and continues in the apostolic succession (bishops).</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:00</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0111-episode-011-catechism-0074-0079</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/_hC4r48Tpks/OC_01_11_Episode_011.mp3" length="3839399" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_11_Episode_011.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/10 Episode 010 Catechism 0065-0073</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/BAwbzvK9sF8/oc-0110-episode-010-catechism-0065-0073</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0110-episode-010-catechism-0065-0073#comments</comments>
		<pubDate>Sun, 10 Jan 2010 21:30:53 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2328</guid>
		<description>Catechism 0065-0073
Whom does the covenant with Noah include and how long will it remain in force?
III. Christ Jesus &amp;#8212; “Mediator and Fullness of All Revelation” [25]
God has said everything in his Word
65 “In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/BAwbzvK9sF8" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0065-0073 Whom does the covenant with Noah include and how long will it remain in force? - III. Christ Jesus -- “Mediator and Fullness of All Revelation” [25] - God has said everything in his Word - 65 “In many and various ways God spoke of o...</itunes:subtitle>
		<itunes:summary>Catechism 0065-0073
Whom does the covenant with Noah include and how long will it remain in force?

III. Christ Jesus -- “Mediator and Fullness of All Revelation” [25]

God has said everything in his Word

65 “In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son.” [26] Christ, the Son of God made man, is the Father's one, perfect and unsurpassable Word. In him he has said everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2:

In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word - and he has no more to say. . . because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behaviour but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty. [27]

There will be no further Revelation

66 “The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ.” [28] Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.

67 Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.

Christian faith cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfilment, as is the case in certain nonChristian religions and also in certain recent sects which base themselves on such “revelations”.

25 DV 2.
26 Heb 1:1-2
27 St. John of the Cross, the Ascent of Mount Carmel 2, 22, 3-5 in The    Collected Works of St. John of the Cross, tr. K. Kavanaugh OCD and O.    Rodriguez OCD (Washington DC: Institute of Carmelite Studies, 1979),    179-180: LH, Advent, week 2, Monday, OR.
28 DV 4; cf. I Tim 6:14; Titus 2:13

IN BRIEF

68 By love, God has revealed himself and given himself to man. He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life.
69 God has revealed himself to man by gradually communicating his own mystery in deeds and in words.
70 Beyond the witness to himself that God gives in created things, he manifested himself to our first parents, spoke to them and, after the fall, promised them salvation (cf Gen 3:15) and offered them his covenant.
71 God made an everlasting covenant with Noah and with all living beings (cf Gen 9:16). It will remain in force as long as the world lasts.
72 God chose Abraham and made a covenant with him and his descendants. By the covenant God formed his people and revealed his law to them through Moses. Through the prophets, he prepared them to accept the salvation destined for all humanity.
73 God has revealed himself fully by sending his own Son, in whom he has established his covenant for ever. the Son is his Father's definitive Word; so there will be no further Revelation after him.

And the answer to todays question:
(CCC 71) The covenant with Noah includes all living beings and will remain in force as long as the world lasts.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>5:06</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0110-episode-010-catechism-0065-0073</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/pNr-UQKLpYQ/OC_01_10_Episode_010.mp3" length="4889312" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_10_Episode_010.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/09 Episode 009 Catechism 0054-0064</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/edLT_XLRT9Y/oc-0109-episode-009-catechism-0054-0064</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0109-episode-009-catechism-0054-0064#comments</comments>
		<pubDate>Sun, 03 Jan 2010 17:20:31 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">1416329060</guid>
		<description>Catechism 0054-0064
II. The Stages of Revelation
In the beginning God makes himself known
54 “God, who creates and conserves all things by his Word, provides men with constant evidence of himself in created realities. and furthermore, wishing to open up the way to heavenly salvation &amp;#8211; he manifested himself to our first parents from the very beginning.” [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/edLT_XLRT9Y" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0054-0064 II. The Stages of Revelation - In the beginning God makes himself known - 54 “God, who creates and conserves all things by his Word, provides men with constant evidence of himself in created realities. and furthermore,</itunes:subtitle>
		<itunes:summary>Catechism 0054-0064
II. The Stages of Revelation

In the beginning God makes himself known

54 “God, who creates and conserves all things by his Word, provides men with constant evidence of himself in created realities. and furthermore, wishing to open up the way to heavenly salvation - he manifested himself to our first parents from the very beginning.” [6] He invited them to intimate communion with himself and clothed them with resplendent grace and justice.

55 This revelation was not broken off by our first parents' sin. “After the fall, (God) buoyed them up with the hope of salvation, by promising redemption; and he has never ceased to show his solicitude for the human race. For he wishes to give eternal life to all those who seek salvation by patience in well-doing.” [7]

Even when he disobeyed you and lost your friendship you did not abandon him to the power of death. . . Again and again you offered a covenant to man. [8]

The covenant with Noah

56 After the unity of the human race was shattered by sin God at once sought to save humanity part by part. the covenant with Noah after the flood gives expression to the principle of the divine economy toward the “nations”, in other words, towards men grouped “in their lands, each with (its) own language, by their families, in their nations”. [9]

57 This state of division into many nations, each entrusted by divine providence to the guardianship of angels, is at once cosmic, social and religious. It is intended to limit the pride of fallen humanity [10] united only in its perverse ambition to forge its own unity as at Babel. [11] But, because of sin, both polytheism and the idolatry of the nation and of its rulers constantly threaten this provisional economy with the perversion of paganism. [12]

58 The covenant with Noah remains in force during the times of the Gentiles, until the universal proclamation of the Gospel. [13] The Bible venerates several great figures among the Gentiles: Abel the just, the king-priest Melchisedek - a figure of Christ - and the upright “Noah, Daniel, and Job”. [14] Scripture thus expresses the heights of sanctity that can be reached by those who live according to the covenant of Noah, waiting for Christ to “gather into one the children of God who are scattered abroad”. [15]

God chooses Abraham

59 In order to gather together scattered humanity God calls Abram from his country, his kindred and his father's house, [16] and makes him Abraham, that is, “the father of a multitude of nations”. “In you all the nations of the earth shall be blessed.” [17]

60 The people descended from Abraham would be the trustee of the promise made to the patriarchs, the chosen people, called to prepare for that day when God would gather all his children into the unity of the Church. [18] They would be the root on to which the Gentiles would be grafted, once they came to believe. [19]

61 The patriarchs, prophets and certain other Old Testament figures have been and always will be honoured as saints in all the Church's liturgical traditions.

God forms his people Israel

62 After the patriarchs, God formed Israel as his people by freeing them from slavery in Egypt. He established with them the covenant of Mount Sinai and, through Moses, gave them his law so that they would recognize him and serve him as the one living and true God, the provident Father and just judge, and so that they would look for the promised Saviour. [20]

63 Israel is the priestly people of God, “called by the name of the LORD”, and “the first to hear the word of God”, [21] The people of “elder brethren” in the faith of Abraham.

64 Through the prophets, God forms his people in the hope of salvation, in the expectation of a new and everlasting Covenant intended for all, to be written on their hearts. [22] The prophets proclaim a radical redemption of the People of God, purification from all their infidelities, a salvation which will include all the nations.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>6:43</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0109-episode-009-catechism-0054-0064</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/DtF_S_3Td-c/OC_01_09_Episode_009.mp3" length="6442200" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_09_Episode_009.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/08 Episode 008 Catechism 0050-0053</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/V3m9jhKwUcI/oc-0108-episode-008-catechism-0050-0053</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0108-episode-008-catechism-0050-0053#comments</comments>
		<pubDate>Sun, 03 Jan 2010 17:15:27 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">1840868091</guid>
		<description>Catechism 0050-0053
CHAPTER TWO
GOD COMES TO MEET MAN
50 By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation. [1] Through an utterly free decision, God has revealed himself [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/V3m9jhKwUcI" height="1" width="1"/&gt;</description>
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			<itunes:subtitle> Catechism 0050-0053 CHAPTER TWO GOD COMES TO MEET MAN - 50 By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divin...</itunes:subtitle>
		<itunes:summary> Catechism 0050-0053
CHAPTER TWO
GOD COMES TO MEET MAN

50 By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation. [1] Through an utterly free decision, God has revealed himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit.

1 Cf. Dei Filius DS 3015.

Article 1
THE REVELATION OF GOD

I. God Reveals His “Plan of Loving Goodness”

51 “It pleased God, in his goodness and wisdom, to reveal himself and to make known the mystery of his will. His will was that men should have access to the Father, through Christ, the Word made flesh, in the Holy Spirit, and thus become sharers in the divine nature.” [2]

52 God, who “dwells in unapproachable light”, wants to communicate his own divine life to the men he freely created, in order to adopt them as his sons in his only-begotten Son. [3] By revealing himself God wishes to make them capable of responding to him, and of knowing him and of loving him far beyond their own natural capacity.

53 The divine plan of Revelation is realized simultaneously “by deeds and words which are intrinsically bound up with each other” [4] and shed light on each another. It involves a specific divine pedagogy: God communicates himself to man gradually. He prepares him to welcome by stages the supernatural Revelation that is to culminate in the person and mission of the incarnate Word, Jesus Christ.

St. Irenaeus of Lyons repeatedly speaks of this divine pedagogy using the image of God and man becoming accustomed to one another: the Word of God dwelt in man and became the Son of man in order to accustom man to perceive God and to accustom God to dwell in man, according to the Father's pleasure. [5]

2 DV 2; cf. Eph 1:9; 2:18; 2 Pt 1:4
3 I Tim 6:16, cf. Eph 1:4-5.
4 DV 2.
5 St. Irenaeus, Adv. haeres. 3, 20, 2: PG 7/1, 944; cf. 3, 17, 1; 4, 12, 4; 4, 21, 3.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>3:14</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0108-episode-008-catechism-0050-0053</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/37-bIJPxTqs/OC_01_08_Episode_008.mp3" length="3108140" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_08_Episode_008.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/07 Episode 007 Catechism 0039-0049</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/2J7dxW84LtE/oc-0107-episode-007-catechism-0039-0049</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0107-episode-007-catechism-0039-0049#comments</comments>
		<pubDate>Sun, 03 Jan 2010 17:10:34 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">1212186159</guid>
		<description>Catechism 0039-0049
IV. How Can We Speak about God?
39 In defending the ability of human reason to know God, the Church is expressing her confidence in the possibility of speaking about him to all men and with all men, and therefore of dialogue with other religions, with philosophy and science, as well as with unbelievers and [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/2J7dxW84LtE" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0039-0049 IV. How Can We Speak about God? - 39 In defending the ability of human reason to know God, the Church is expressing her confidence in the possibility of speaking about him to all men and with all men,</itunes:subtitle>
		<itunes:summary>Catechism 0039-0049
IV. How Can We Speak about God?

39 In defending the ability of human reason to know God, the Church is expressing her confidence in the possibility of speaking about him to all men and with all men, and therefore of dialogue with other religions, with philosophy and science, as well as with unbelievers and atheists.

40 Since our knowledge of God is limited, our language about him is equally so. We can name God only by taking creatures as our starting point, and in accordance with our limited human ways of knowing and thinking.

41 All creatures bear a certain resemblance to God, most especially man, created in the image and likeness of God. the manifold perfections of creatures - their truth, their goodness, their beauty all reflect the infinite perfection of God. Consequently we can name God by taking his creatures” perfections as our starting point, “for from the greatness and beauty of created things comes a corresponding perception of their Creator”. [15]

42 God transcends all creatures. We must therefore continually purify our language of everything in it that is limited, imagebound or imperfect, if we are not to confuse our image of God --”the inexpressible, the incomprehensible, the invisible, the ungraspable”-- with our human representations. [16] Our human words always fall short of the mystery of God.

43 Admittedly, in speaking about God like this, our language is using human modes of expression; nevertheless it really does attain to God himself, though unable to express him in his infinite simplicity. Likewise, we must recall that “between Creator and creature no similitude can be expressed without implying an even greater dissimilitude”; [17] and that “concerning God, we cannot grasp what he is, but only what he is not, and how other beings stand in relation to him.” [18]

15 Wis 13:5
16 Liturgy of St. John Chrysostom, Anaphora.
17 Lateran Council IV: DS 806.
18 St. Thomas Aquinas, SCG 1, 30.

IN BRIEF

44 Man is by nature and vocation a religious being. Coming from God, going toward God, man lives a fully human life only if he freely lives by his bond with God.

45 Man is made to live in communion with God in whom he finds happiness: When I am completely united to you, there will be no more sorrow or trials; entirely full of you, my life will be complete (St. Augustine, Conf. 10, 28, 39: PL 32, 795}.

46 When he listens to the message of creation and to the voice of conscience, man can arrive at certainty about the existence of God, the cause and the end of everything.

47 The Church teaches that the one true God, our Creator and Lord, can be known with certainty from his works, by the natural light of human reason (cf. Vatican Council I, can. 2 # 1: DS 3026),

48 We really can name God, starting from the manifold perfections of his creatures, which are likenesses of the infinitely perfect God, even if our limited language cannot exhaust the mystery.

49 Without the Creator, the creature vanishes (GS 36). This is the reason why believers know that the love of Christ urges them to bring the light of the living God to those who do not know him or who reject him.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>5:15</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0107-episode-007-catechism-0039-0049</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/qlSud4KZIFs/OC_01_07_Episode_007.mp3" length="5047053" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_07_Episode_007.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/06 Episode 006 Catechism 0031-0038</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/mMB6U6aSnL0/oc-0106-episode-006-catechism-0031-0038</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0106-episode-006-catechism-0031-0038#comments</comments>
		<pubDate>Sun, 03 Jan 2010 17:05:07 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2313</guid>
		<description>Catechism 0031-0038
II. Ways of Coming to Know God
31 Created in God&amp;#8217;s image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God, not in the sense of proofs in the natural sciences, but rather in [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/mMB6U6aSnL0" height="1" width="1"/&gt;</description>
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			<itunes:subtitle>Catechism 0031-0038 II. Ways of Coming to Know God - 31 Created in God's image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God,</itunes:subtitle>
		<itunes:summary>Catechism 0031-0038
II. Ways of Coming to Know God

31 Created in God's image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God, not in the sense of proofs in the natural sciences, but rather in the sense of “converging and convincing arguments”, which allow us to attain certainty about the truth. These “ways” of approaching God from creation have a twofold point of departure: the physical world, and the human person.

32 The world: starting from movement, becoming, contingency, and the world's order and beauty, one can come to a knowledge of God as the origin and the end of the universe.

As St. Paul says of the Gentiles: For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. [7]

And St. Augustine issues this challenge: Question the beauty of the earth, question the beauty of the sea, question the beauty of the air distending and diffusing itself, question the beauty of the sky. . . question all these realities. All respond: “See, we are beautiful.” Their beauty is a profession [confessio]. These beauties are subject to change. Who made them if not the Beautiful One [Pulcher] who is not subject to change? [8]

33 The human person: with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, with his longings for the infinite and for happiness, man questions himself about God's existence. In all this he discerns signs of his spiritual soul. the soul, the “seed of eternity we bear in ourselves, irreducible to the merely material”, [9] can have its origin only in God.

34 The world, and man, attest that they contain within themselves neither their first principle nor their final end, but rather that they participate in Being itself, which alone is without origin or end. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality “that everyone calls God”. [10]

35 Man's faculties make him capable of coming to a knowledge of the existence of a personal God. But for man to be able to enter into real intimacy with him, God willed both to reveal himself to man, and to give him the grace of being able to welcome this revelation in faith.(so) the proofs of God's existence, however, can predispose one to faith and help one to see that faith is not opposed to reason.

7 Rom 1:19-20; cf., Acts 14:15, 17; 17:27-28; Wis 13:1-9.
8 St. Augustine, Sermo 241, 2: PL 38, 1134,
9 GS 18 # 1; cf. 14 # 2.
10 St. Thomas Aquinas, S Th I, 2, 3.

III. The Knowledge of God According to the Church

36 “Our holy mother, the Church, holds and teaches that God, the first principle and last end of all things, can be known with certainty from the created world by the natural light of human reason.” [11] Without this capacity, man would not be able to welcome God's revelation. Man has this capacity because he is created “in the image of God”. [12]

37 In the historical conditions in which he finds himself, however, man experiences many difficulties in coming to know God by the light of reason alone:

Though human reason is, strictly speaking, truly capable by its own natural power and light of attaining to a true and certain knowledge of the one personal God, who watches over and controls the world by his providence, and of the natural law written in our hearts by the Creator; yet there are many obstacles which prevent reason from the effective and fruitful use of this inborn faculty. For the truths that concern the relations between God and man wholly transcend the visible order of things, and, if they are translated into human action and influence it, they call for self-surrender and abnegation. the human mind,</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>6:34</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0106-episode-006-catechism-0031-0038</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/ZzmJkwTBS-A/OC_01_06_Episode_006.mp3" length="6303856" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_06_Episode_006.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/05 Episode 005 Catechism 0026-0030</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/OseFWDNfH-o/oc-0105-episode-005-catechism-0026-0030</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0105-episode-005-catechism-0026-0030#comments</comments>
		<pubDate>Sun, 03 Jan 2010 17:00:58 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">1789789717</guid>
		<description>Catechism 0026-0030
PART ONE:
THE PROFESSION OF FAITH
SECTION ONE
“I BELIEVE” &amp;#8211; “WE BELIEVE”
26 We begin our profession of faith by saying: “I believe” or “We believe”. Before expounding the Church&amp;#8217;s faith, as confessed in the Creed, celebrated in the liturgy and lived in observance of God&amp;#8217;s commandments and in prayer, we must first ask what “to believe” [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/OseFWDNfH-o" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0026-0030 PART ONE: THE PROFESSION OF FAITH - SECTION ONE “I BELIEVE” - “WE BELIEVE” - 26 We begin our profession of faith by saying: “I believe” or “We believe”. Before expounding the Church's faith, as confessed in the Creed,</itunes:subtitle>
		<itunes:summary>Catechism 0026-0030
PART ONE:
THE PROFESSION OF FAITH

SECTION ONE
“I BELIEVE” - “WE BELIEVE”

26 We begin our profession of faith by saying: “I believe” or “We believe”. Before expounding the Church's faith, as confessed in the Creed, celebrated in the liturgy and lived in observance of God's commandments and in prayer, we must first ask what “to believe” means. Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life. Thus we shall consider first that search (Chapter One), then the divine Revelation by which God comes to meet man (Chapter Two), and finally the response of faith (Chapter Three).
CHAPTER ONE
MAN'S CAPACITY FOR GOD

I. The Desire for God

27 The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself. Only in God will he find the truth and happiness he never stops searching for:

The dignity of man rests above all on the fact that he is called to communion with God. This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists it is because God has created him through love, and through love continues to hold him in existence. He cannot live fully according to truth unless he freely acknowledges that love and entrusts himself to his creator. [1]

28 In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behaviour: in their prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being:

From one ancestor (God) made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him - though indeed he is not far from each one of us. For “in him we live and move and have our being.” [2]

29 But this “intimate and vital bond of man to God” (GS 19 # 1) can be forgotten, overlooked, or even explicitly rejected by man. [3] Such attitudes can have different causes: revolt against evil in the world; religious ignorance or indifference; the cares and riches of this world; the scandal of bad example on the part of believers; currents of thought hostile to religion; finally, that attitude of sinful man which makes him hide from God out of fear and flee his call. [4]

30 “Let the hearts of those who seek the LORD rejoice.” [5] Although man can forget God or reject him, He never ceases to call every man to seek him, so as to find life and happiness. But this search for God demands of man every effort of intellect, a sound will, “an upright heart”, as well as the witness of others who teach him to seek God.

You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure. and man, so small a part of your creation, wants to praise you: this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small a part of your creation, wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until it rests in you. [6]

1 Vatican Council II, GS 19 # 1.
2 Acts 17:26-28.
3 GS 19 # 1.
4 Cf. GS 19-21; Mt 13:22; Gen 3:8-10; Jon 1:3.
5 Ps 105:3
6 St. Augustine, Conf. I, I, I: PL 32, 659-661.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>5:31</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0105-episode-005-catechism-0026-0030</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/TW4Jv5XWnWc/OC_01_05_Episode_005.mp3" length="5293231" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_05_Episode_005.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/04 Episode 004 Catechism 0018-0025</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/3qqB6OEnKao/oc-0104-episode-004-catechism-0018-0025</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0104-episode-004-catechism-0018-0025#comments</comments>
		<pubDate>Sun, 03 Jan 2010 15:15:12 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2307</guid>
		<description>Catechism 0018-0025
V. Practical Directions for Using this Catechism
18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/3qqB6OEnKao" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0018-0025 V. Practical Directions for Using this Catechism - 18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole.</itunes:subtitle>
		<itunes:summary>Catechism 0018-0025
V. Practical Directions for Using this Catechism

18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.

19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.

20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.

21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.

22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit's teaching in condensed formulae. These “IN BRIEF” summaries may suggest to local catechists brief summary formulae that could be memorized.
VI. Necessary Adaptations

23 The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct. [17]

24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful:

Whoever teaches must become “all things to all men” ( I Cor 9:22), to win everyone to Christ. . . Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers.... Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct. [18]

Above all - Charity

25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism:

The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love. [19]

17 Cf. CT 20-22; 25.
18 Roman Catechism, Preface II; cf. I Cor 9:22; I Pt 2:2
19 Roman Catechism, Preface 10; cf. I Cor 13 8.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>5:07</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0104-episode-004-catechism-0018-0025</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/jT2rnKIqmzo/OC_01_04_Episode_004.mp3" length="4914978" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_04_Episode_004.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/03 Episode 003 Catechism 0011-0017</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/h-n6Ci1cyMc/oc-0103-episode-003-catechism-0011-0017</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0103-episode-003-catechism-0011-0017#comments</comments>
		<pubDate>Sun, 03 Jan 2010 15:00:08 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">1464841466</guid>
		<description>Catechism 0011-0017
III. The Aim and Intended Readership of the Catechism
11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church&amp;#8217;s Tradition. Its principal sources are the Sacred Scriptures, [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/h-n6Ci1cyMc" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0011-0017 III. The Aim and Intended Readership of the Catechism - 11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals,</itunes:subtitle>
		<itunes:summary>Catechism 0011-0017
III. The Aim and Intended Readership of the Catechism

11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve “as a point of reference for the catechisms or compendia that are composed in the various countries”. [15]

12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful.

15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4.

IV. Structure of this Catechism

13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord's Prayer).

Part One: the Profession of Faith

14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men. [16] First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). the profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Saviour; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).

Part Two: the Sacraments of Faith

15 The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy (Section One), especially in the seven sacraments (Section Two).

Part Three: the Life of Faith

16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it - through right conduct freely chosen, with the help of God's law and grace (Section One), and through conduct that fulfils the twofold commandment of charity, specified in God's Ten Commandments (Section Two).

Part Four: Prayer in the Life of Faith

17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.

16 Cf. Mt 10:32; Rom 10:9</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>4:56</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0103-episode-003-catechism-0011-0017</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/27siCBiqRvA/OC_01_03_Episode_003.mp3" length="4743614" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_03_Episode_003.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/02 Episode 002 Catechism 0001-0010</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/iR13wIugSu4/oc-0102-episode-002-catechism-0001-0010</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0102-episode-002-catechism-0001-0010#comments</comments>
		<pubDate>Sat, 02 Jan 2010 15:56:20 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2298</guid>
		<description>Catechism 0001-0010
PROLOGUE
“FATHER,&amp;#8230; this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” [1]
“God our Saviour desires all men to be saved and to come to the knowledge of the truth.” [2]
“There is no other name under heaven given among men by which we must be [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/iR13wIugSu4" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>Catechism 0001-0010 PROLOGUE - “FATHER,... this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” [1] “God our Saviour desires all men to be saved and to come to the knowledge of the truth.</itunes:subtitle>
		<itunes:summary>Catechism 0001-0010
PROLOGUE

“FATHER,... this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.” [1]
“God our Saviour desires all men to be saved and to come to the knowledge of the truth.” [2]
“There is no other name under heaven given among men by which we must be saved” [3] - than the name of JESUS.

1 Jn 17 3
2 1 Tim 2:3-4.
3 Acts 4:12

I. The life of man - to know and love God

1 God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Saviour. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.

2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” [4] Strengthened by this mission, the apostles “went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it.” [5]

3 Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer. [6]

4 Mt 28:19-20
5 Mk 16:20
6 Cf. Acts 2:42

II. Handing on the Faith: Catechesis

4 Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ. [7]

5 “Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.” [8]

6 While not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission which have a catechetical aspect, that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness. [9]

7 “Catechesis is intimately bound up with the whole of the Church's life. Not only her geographical extension and numerical increase, but even more her inner growth and correspondence with God's plan depend essentially on catechesis.” [10]

8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us. [11]

9 “The ministry of catechesis draws ever fresh energy from the councils. the Council of Trent is a noteworthy example of this.</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
		<itunes:explicit>no</itunes:explicit>
		<itunes:duration>8:16</itunes:duration>
	<feedburner:origLink>http://ourcatechism.com/BroPorter/2010/01/oc-0102-episode-002-catechism-0001-0010</feedburner:origLink><enclosure url="http://feedproxy.google.com/~r/Ourcatechism/~5/_sRaDJdGPs0/OC_01_02_Episode_002.mp3" length="7932225" type="audio/mpeg" /><feedburner:origEnclosureLink>http://media.blubrry.com/ourcatechism/ourcatechism.com/BroPorter/wp-content/uploads/OC_01_02_Episode_002.mp3</feedburner:origEnclosureLink></item>
		<item>
		<title>OC 01/01 Episode 001 Catechism: Introduction</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/NP9CHI87RY0/oc-0101-episode-01-catechism-introduction</link>
		<comments>http://ourcatechism.com/BroPorter/2010/01/oc-0101-episode-01-catechism-introduction#comments</comments>
		<pubDate>Fri, 01 Jan 2010 21:33:44 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
				<category><![CDATA[Uncategorized]]></category>

		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2276</guid>
		<description>APOSTOLIC LETTER FIDEI DEPOSITUM 
ON THE PUBLICATION OF THE CATECHISM OF THE CATHOLIC CHURCH
PREPARED FOLLOWING THE SECOND VATICAN ECUMENICAL COUNCIL
JOHN PAUL, BISHOP
SERVANT OF THE SERVANTS OF GOD
FOR EVERLASTING MEMORY
To my Venerable Brother Cardinals, Patriarchs, Archbishops, Bishops, Priests, Deacons and to all the People of God.
GUARDING THE DEPOSIT OF FAITH IS THE MISSION WHICH THE LORD [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/NP9CHI87RY0" height="1" width="1"/&gt;</description>
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		<slash:comments>0</slash:comments>

			<itunes:subtitle>APOSTOLIC LETTER FIDEI DEPOSITUM  ON THE PUBLICATION OF THE CATECHISM OF THE CATHOLIC CHURCH PREPARED FOLLOWING THE SECOND VATICAN ECUMENICAL COUNCIL - JOHN PAUL, BISHOP SERVANT OF THE SERVANTS OF GOD FOR EVERLASTING MEMORY - To my Venerable Brother Ca...</itunes:subtitle>
		<itunes:summary>APOSTOLIC LETTER FIDEI DEPOSITUM 
ON THE PUBLICATION OF THE CATECHISM OF THE CATHOLIC CHURCH
PREPARED FOLLOWING THE SECOND VATICAN ECUMENICAL COUNCIL

JOHN PAUL, BISHOP
SERVANT OF THE SERVANTS OF GOD
FOR EVERLASTING MEMORY

To my Venerable Brot...</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
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		<itunes:duration>15:59</itunes:duration>
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		<item>
		<title>OC 12/30 Episode 364 Catechism 2850-2856</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/86jBbN2mQO4/oc-1230-episode-364-catechism-2850-2856</link>
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		<pubDate>Sat, 26 Dec 2009 20:15:45 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
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		<description>Catechism 2850-2856
VII “BUT DELIVER US FROM EVIL”
2850 The last petition to our Father is also included in Jesus&amp;#8217; prayer: “I am not asking you to take them out of the world, but I ask you to protect them from the evil one.” [163] It touches each of us personally, but it is always “we” who [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/86jBbN2mQO4" height="1" width="1"/&gt;</description>
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		<itunes:subtitle>Catechism 2850-2856 VII “BUT DELIVER US FROM EVIL” - 2850 The last petition to our Father is also included in Jesus' prayer: “I am not asking you to take them out of the world, but I ask you to protect them from the evil one.</itunes:subtitle>
		<itunes:summary>Catechism 2850-2856
VII “BUT DELIVER US FROM EVIL”

2850 The last petition to our Father is also included in Jesus' prayer: “I am not asking you to take them out of the world, but I ask you to protect them from the evil one.” [163] It touches each of us personally, but it is always “we” who pray, in communion with the whole Church, for the deliverance of the whole human family. the Lord's Prayer continually opens us to the range of God's economy of salvation. Our interdependence in the drama of sin and death is turned into solidarity in the Body of Christ, the “communion of saints.” [164]

2851 In this petition, evil is not an abstraction, but refers to a person, Satan, the Evil One, the angel who opposes God. the devil (dia-bolos) is the one who “throws himself across” God's plan and his work of salvation accomplished in Christ.

2852 “A murderer from the beginning, . . . a liar and the father of lies,” Satan is “the deceiver of the whole world.” [165] Through him sin and death entered the world and by his definitive defeat all creation will be “freed from the corruption of sin and death.” [166] Now “we know that anyone born of God does not sin, but He who was born of God keeps him, and the evil one does not touch him. We know that we are of God, and the whole world is in the power of the evil one.” [167]

The Lord who has taken away your sin and pardoned your faults also protects you and keeps you from the wiles of your adversary the devil, so that the enemy, who is accustomed to leading into sin, may not surprise you. One who entrusts himself to God does not dread the devil. “If God is for us, who is against us?” [168]

2853 Victory over the “prince of this world” [169] was won once for all at the Hour when Jesus freely gave himself up to death to give us his life. This is the judgment of this world, and the prince of this world is “cast out.” [170] “He pursued the woman” [171] but had no hold on her: the new Eve, “full of grace” of the Holy Spirit, is preserved from sin and the corruption of death (the Immaculate Conception and the Assumption of the Most Holy Mother of God, Mary, ever virgin). “Then the dragon was angry with the woman, and went off to make war on the rest of her offspring.” [172] Therefore the Spirit and the Church pray: “Come, Lord Jesus,” [173] since his coming will deliver us from the Evil One.

2854 When we ask to be delivered from the Evil One, we pray as well to be freed from all evils, present, past, and future, of which he is the author or instigator. In this final petition, the Church brings before the Father all the distress of the world. Along with deliverance from the evils that overwhelm humanity, she implores the precious gift of peace and the grace of perseverance in expectation of Christ's return By praying in this way, she anticipates in humility of faith the gathering together of everyone and everything in him who has “the keys of Death and Hades,” who “is and who was and who is to come, the Almighty.” [174]

Deliver us, Lord, we beseech you, from every evil and grant us peace in our day, so that aided by your mercy we might be ever free from sin and protected from all anxiety, as we await the blessed hope and the coming of our Savior, Jesus Christ. [175]

150 Cf. Mt 26 41.
151 Jas 113.
152 Cf. Lk. 8:13-15; Acts 14:22; Rom 5:3-5; 2 Tim 3:12.
153 Cf. Jas 1:14-15.
154 Cf. Gen 3:6.
155 Origen, De orat. 29 PG 11, 544CD.
156 Mt 6:21, 24.
157 Gal 5:25.
158 1 Cor 10:13.
159 Cf. Mt 4:1-11; 26:36-44.
160 Jn 17:11; Cf. Mk 13:9, 23, 33-37; 14:38; Lk 12:35-40.
161 Cf. 1 Cor 16:13; Col 4:2; 1 Thess 5:6; 1 Pet 5:8.
162 Rev 16:15.
163 Jn 17:15.
164 Cf. RP 16.
165 Jn 8:44; Rev 12:9.
166 Roman Missal, Eucharistic Prayer IV, 125.
167 1 Jn 5:18-19.
168 St. Ambrose, De Sacr. 5, 4, 30: PL 16, 454; cf. Rom 8:31.
169 Jn 14:30.
170 Jn 12:31; Rev 12:10.
171 Rev 12:13-16.
172 Rev 12:17.
173 Rev 22:17,20.
174 Rev 1:8, 18; cf. Rev 1:4; Eph 1:10.
175 Roman Missal,</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
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		<item>
		<title>OC 12/31 Episode 365 Catechism 2857-2865</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/Ul6nzJhUdkk/oc-1231-episode-365-catechism-2857-2865</link>
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		<pubDate>Sat, 26 Dec 2009 20:15:35 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
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		<description> 
Catechism 2857-2865
IN BRIEF
2857 In the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfillment of his will. the four others present our wants to him: they ask that our lives be nourished, healed of sin, and [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/Ul6nzJhUdkk" height="1" width="1"/&gt;</description>
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		<itunes:subtitle>  - Catechism 2857-2865 IN BRIEF - 2857 In the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfillment of his will.</itunes:subtitle>
		<itunes:summary> 

Catechism 2857-2865
IN BRIEF

2857 In the Our Father, the object of the first three petitions is the glory of the Father: the sanctification of his name, the coming of the kingdom, and the fulfillment of his will. the four others present our wants to him: they ask that our lives be nourished, healed of sin, and made victorious in the struggle of good over evil.

2858 By asking “hallowed be thy name” we enter into God's plan, the sanctification of his name - revealed first to Moses and then in Jesus - by us and in us, in every nation and in each man.

2859 By the second petition, the Church looks first to Christ's return and the final coming of the Reign of God. It also prays for the growth of the Kingdom of God in the “today” of our own lives.

2860 In the third petition, we ask our Father to unite our will to that of his Son, so as to fulfill his plan of salvation in the life of the world.

2861 In the fourth petition, by saying “give us,” we express in communion with our brethren our filial trust in our heavenly Father. “Our daily bread” refers to the earthly nourishment necessary to everyone for subsistence, and also to the Bread of Life: the Word of God and the Body of Christ. It is received in God's “today,” as the indispensable, (super - ) essential nourishment of the feast of the coming Kingdom anticipated in the Eucharist.

2862 The fifth petition begs God's mercy for our offences, mercy which can penetrate our hearts only if we have learned to forgive our enemies, with the example and help of Christ.

2863 When we say “lead us not into temptation” we are asking God not to allow us to take the path that leads to sin. This petition implores the Spirit of discernment and strength; it requests the grace of vigilance and final perseverance.

2864 In the last petition, “but deliver us from evil,” Christians pray to God with the Church to show forth the victory, already won by Christ, over the “ruler of this world,” Satan, the angel personally opposed to God and to his plan of salvation.

2865 By the final “Amen,” we express our “fiat” concerning the seven petitions: “So be it”.

I apologize for the hum in the audio portion.  I have not been able to track down the issue.
I just installed Windows 7 but nothing else has changed.
</itunes:summary>
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		<item>
		<title>OC 12/29 Episode 363 Catechism 2846-2849</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/6yyxnuN7UPE/oc-1229-episode-363-catechism-2846-2849</link>
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		<pubDate>Sat, 26 Dec 2009 20:10:42 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
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		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2254</guid>
		<description>Catechism 2846-2849
VI. “And Lead Us not into Temptation”
2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation. It is difficult to translate the Greek verb used by a single English word: the Greek means [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/6yyxnuN7UPE" height="1" width="1"/&gt;</description>
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		<itunes:subtitle>Catechism 2846-2849 VI. “And Lead Us not into Temptation” - 2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation.</itunes:subtitle>
		<itunes:summary>Catechism 2846-2849
VI. “And Lead Us not into Temptation”

2846 This petition goes to the root of the preceding one, for our sins result from our consenting to temptation; we therefore ask our Father not to “lead” us into temptation. It is difficult to translate the Greek verb used by a single English word: the Greek means both “do not allow us to enter into temptation” and “do not let us yield to temptation.” [150] “God cannot be tempted by evil and he himself tempts no one”; [151] on the contrary, he wants to set us free from evil. We ask him not to allow us to take the way that leads to sin. We are engaged in the battle “between flesh and spirit”; this petition implores the Spirit of discernment and strength.

2847 The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man, [152] and temptation, which leads to sin and death. [153] We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a “delight to the eyes” and desirable, [154] when in reality its fruit is death. God does not want to impose the good, but wants free beings.... There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the goods that temptation has revealed to us. [155]

2848 “Lead us not into temptation” implies a decision of the heart: “For where your treasure is, there will your heart be also.... No one can serve two masters.” [156] “If we live by the Spirit, let us also walk by the Spirit.” [157] In this assent to the Holy Spirit the Father gives us strength. “No testing has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, so that you may be able to endure it.” [158]

2849 Such a battle and such a victory become possible only through prayer. It is by his prayer that Jesus vanquishes the tempter, both at the outset of his public mission and in the ultimate struggle of his agony. [159] In this petition to our heavenly Father, Christ unites us to his battle and his agony. He urges us to vigilance of the heart in communion with his own. Vigilance is “custody of the heart,” and Jesus prayed for us to the Father: “Keep them in your name.” [160] The Holy Spirit constantly seeks to awaken us to keep watch. [161] Finally, this petition takes on all its dramatic meaning in relation to the last temptation of our earthly battle; it asks for final perseverance. “Lo, I am coming like a thief! Blessed is he who is awake.” [162]

</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
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		<item>
		<title>OC 12/28 Episode 362 Catechism 2842-2845</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/Ify7BEkc7Xs/oc-1228-episode-362-catechism-2842-2845</link>
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		<pubDate>Sat, 26 Dec 2009 20:05:08 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
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		<description>Catechism 2842-2845
2842 This “as” is not unique in Jesus&amp;#8217; teaching: “You, therefore, must be perfect, as your heavenly Father is perfect”; “Be merciful, even as your Father is merciful”; “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.” [139] It [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/Ify7BEkc7Xs" height="1" width="1"/&gt;</description>
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		<itunes:subtitle>Catechism 2842-2845 - 2842 This “as” is not unique in Jesus' teaching: “You, therefore, must be perfect, as your heavenly Father is perfect”; “Be merciful, even as your Father is merciful”; “A new commandment I give to you, that you love one another,</itunes:subtitle>
		<itunes:summary>Catechism 2842-2845

2842 This “as” is not unique in Jesus' teaching: “You, therefore, must be perfect, as your heavenly Father is perfect”; “Be merciful, even as your Father is merciful”; “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another.” [139] It is impossible to keep the Lord's commandment by imitating the divine model from outside; there has to be a vital participation, coming from the depths of the heart, in the holiness and the mercy and the love of our God. Only the Spirit by whom we live can make “ours” the same mind that was in Christ Jesus. [140] Then the unity of forgiveness becomes possible and we find ourselves “forgiving one another, as God in Christ forgave” us. [141]

2843 Thus the Lord's words on forgiveness, the love that loves to the end, [142] become a living reality. the parable of the merciless servant, which crowns the Lord's teaching on ecclesial communion, ends with these words: “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” [143] It is there, in fact, “in the depths of the heart,” that everything is bound and loosed. It is not in our power not to feel or to forget an offense; but the heart that offers itself to the Holy Spirit turns injury into compassion and purifies the memory in transforming the hurt into intercession.

2844 Christian prayer extends to the forgiveness of enemies, [144] transfiguring the disciple by configuring him to his Master. Forgiveness is a high-point of Christian prayer; only hearts attuned to God's compassion can receive the gift of prayer. Forgiveness also bears witness that, in our world, love is stronger than sin. the martyrs of yesterday and today bear this witness to Jesus. Forgiveness is the fundamental condition of the reconciliation of the children of God with their Father and of men with one another. [145]

2845 There is no limit or measure to this essentially divine forgiveness, [146] whether one speaks of “sins” as in Luke ( 11:4), “debts” as in Matthew ( 6:12). We are always debtors: “Owe no one anything, except to love one another.” [147] The communion of the Holy Trinity is the source and criterion of truth in every relation ship. It is lived out in prayer, above all in the Eucharist. [148]

God does not accept the sacrifice of a sower of disunion, but commands that he depart from the altar so that he may first be reconciled with his brother. For God can be appeased only by prayers that make peace. To God, the better offering is peace, brotherly concord, and a people made one in the unity of the Father, Son, and Holy Spirit. [149]

133 Cf. Lk 15:11-32, 18:13.
134 Col 1:14; Eph 1:7.
135 Cf. Mt 26:28; Jn 20:23.
136 Cf. l Jn 4:20.
137 Cf. Mt 6:14-15; 5:23-24; Mk 11:25.
138 Mt 19:26.
139 Mt 5:48; Lk 6:36; Jn 13:34.
140 Cf. Gal 5:25; Phil 2:1,5.
141 Eph 4:32.
142 Cf. Jn 13:1.
143 Cf. Mt 18:23-35.
144 Cf. Mt 5:43-44.
145 Cf. 2 Cor 5:18-21; John Paul II, DM 14.
146 Cf. Mt 18:21-22; Lk 17:3-4.
147 Rom 13:8.
148 Cf. Mt 5:23-24; 1 Jn 3:19-24.
149 St. Cyprian, De Dom. orat. 23: PL 4, 535-536; cf. Mt 5:24.

</itunes:summary>
		<itunes:author>Brother Porter</itunes:author>
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		<item>
		<title>OC 12/27 Episode 361 Catechism 2838-2841</title>
		<link>http://feedproxy.google.com/~r/Ourcatechism/~3/LUNdHNvxDK4/oc-1227-episode-361-catechism-2838-2841</link>
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		<pubDate>Sat, 26 Dec 2009 20:00:31 +0000</pubDate>
		<dc:creator>Brother Porter</dc:creator>
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		<guid isPermaLink="false">http://ourcatechism.com/BroPorter/?p=2248</guid>
		<description>Catechism 2838-2841
V. “And Forgive Us Our Trespasses, as We Forgive Those Who Trespass AGAINST US”
2838 This petition is astonishing. If it consisted only of the first phrase, “and forgive us our trespasses,” it might have been included, implicitly, in the first three petitions of the Lord&amp;#8217;s Prayer, since Christ&amp;#8217;s sacrifice is “that sins may be [...]&lt;img src="http://feeds.feedburner.com/~r/Ourcatechism/~4/LUNdHNvxDK4" height="1" width="1"/&gt;</description>
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		<itunes:subtitle>Catechism 2838-2841 V. “And Forgive Us Our Trespasses, as We Forgive Those Who Trespass AGAINST US” - 2838 This petition is astonishing. If it consisted only of the first phrase, “and forgive us our trespasses,” it might have been included, implicitly,</itunes:subtitle>
		<itunes:summary>Catechism 2838-2841
V. “And Forgive Us Our Trespasses, as We Forgive Those Who Trespass AGAINST US”

2838 This petition is astonishing. If it consisted only of the first phrase, “and forgive us our trespasses,” it might have been included, implicitly, in the first three petitions of the Lord's Prayer, since Christ's sacrifice is “that sins may be forgiven.” But, according to the second phrase, our petition will not be heard unless we have first met a strict requirement. Our petition looks to the future, but our response must come first, for the two parts are joined by the single word “as.”

and forgive us our trespasses . . .

2839 With bold confidence, we began praying to our Father. In begging him that his name be hallowed, we were in fact asking him that we ourselves might be always made more holy. But though we are clothed with the baptismal garment, we do not cease to sin, to turn away from God. Now, in this new petition, we return to him like the prodigal son and, like the tax collector, recognize that we are sinners before him. [133] Our petition begins with a “confession” of our wretchedness and his mercy. Our hope is firm because, in his Son, “we have redemption, the forgiveness of sins.” [134] We find the efficacious and undoubted sign of his forgiveness in the sacraments of his Church. [135]

2840 Now - and this is daunting - this outpouring of mercy cannot penetrate our hearts as long as we have not forgiven those who have trespassed against us. Love, like the Body of Christ, is indivisible; we cannot love the God we cannot see if we do not love the brother or sister we do see. [136] In refusing to forgive our brothers and sisters, our hearts are closed and their hardness makes them impervious to the Father's merciful love; but in confessing our sins, our hearts are opened to his grace.

2841 This petition is so important that it is the only one to which the Lord returns and which he develops explicitly in the Sermon on the Mount. [137] This crucial requirement of the covenant mystery is impossible for man. But “with God all things are possible.” [138] . . . as we forgive those who trespass against us

</itunes:summary>
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