22nd Sunday in Ordinary Time Year C

          An mensaje kan Dios sa satuya ngonian mga tugang, mga discípulos ni Cristo, ngonian na ika-22 na Domingo kan Tiempo Ordinario, iyo an kapakumbabaan.  Sa Libro ni Sirac capítulo 3 nadangog niato an minasunod: Kun ika orog na dakula orog ka man magpakumbaba, tanganing magkamit kan in biyaya sa atubang nin Kagurangnan.  Kinakanta man kan Salmo 68 na: Harong na eerokan itinatao nin Dios sa mga dukha, an mga nabibilanggo saiyang iliniligtas, alagad an mga masombikal mag-eerok sa alang na daga.  An mga dukha, an mga dukha sa espíritu iyo an inilalangkaw ni Jesús Kagurangnan sa Saiyang Sermon kan mga Paladan asin an mga masombikal, an mga mapaabawabaw iyo man an Saiyang binababa, siring man sa Kanta ni Mama María kaiba an pinsan niyang si Isabel, kantang nadadangog niato durante Fiesta kan Visitación.  Sa Surat sa mga Hebreo capítulo  12 nadangog man niato an minasunod: Nagdolok kamo sa katiriponan kan mga panganay nin Dios na an mga ngaran nasusurat sa langit.  An mga banal iyo an mga orog na pinapalangkaw kan Dios ta iyo sinda an orog na nagpakumbaba sa sadiri sa atubang kan Dios asin kapwa.  Asin sa Evangelio sosog ki Lucas capítulo 14 clarado asin duda na kapakubabaan iyo man nanggad an tunay na mensaje ni Cristo sa mga Cristiano: Huli ta an siisay man na nagpapakumbaba, ilalangkaw.  Siring man: Kun magbangkete ka, alokon mo an mga dukha, mga kimay, mga pilay asin mga buta.  Paladan kan Dios an mga simple asin humilde, asin sinasadol niya kita gabos na magin generoso asin mapagmangno sa mga simple asin humilde.

          Ngonian paghorophoropan niato an kapakumbabaan.  Kun sososogon niato an tataramon mismo na kapakumbabaan, makukua niato an tataramon na baba.  Bakong hababa sa pagtindog, ta bako boot sabihon hababa na automático na mga mapakumbaba ta igwa man ki mga hababa na mapaabawabaw, minsan ngani kan mga aki pa kita más hababa kita asin más mapakumbaba kita, siring man na may mga aki na nahihilingan na niato an pagigin mapabawabaw lalo na dahil nahihiling an mga mal ejemplo kan mga nakakagurang.  Más masososog ta an kadonongan kan tataramon na Bikol na hababa bakong sa pagtindog na hababa kun di sa boot, sa laog kan kabotan na hababa.  Na hinihiling an sadiri na hababa, bakong dahil maluya an boot ta may mga kilala kitang mga banal asin yaon man an mga paladan na hababa an hiling sa sadiri bilang mga parakasala asin nagkasala, pero mahihiling niato asin mababasa niato sa talambuhay ninda na daing ibang más makusog pa an boot que sa sainda, sinda na nakilaban contra sa karatan, contra sa demonio, contra sa mundo, sinda na nagin misionero sa manlaenlaen na lugar, asin hasta nagadan para sa Dios na saindang tinutubudan sa buhay hanggang sa kagadanan.  An kapakumbabaan yaon sa laog kan boot, sa paghiling sa sadiri na hababa, ta iyo man nanggad an katotoohan, na kita hababa ta kita mga aki kan Dios, na di hamak nakakapalangkay sato, asin kita hababa ta kita mga nagkasala.  Sa katotoohan makukua an kapakubabaan.  Una vez makilala niato an satong sadiri, bilang tunay na kita na daing pagsaginsagin, asin makilala niato an Dios na bilang Siya, tunay na mahihiling niato asin mamamangno kun gano tunay na kita hababa asin makaoolok an satong kapaabawabawan.

          Uya mga tugang an mga nagkapirang mga punto práctico na puede niato idagdag sa satuyang mga paghorohorop ngonian na Domingo, bilang solo o kaiba an satong familia atchan pagkarakan o sa iba pang oportunidad kan sagradong aldaw na ini.  Enot, sa satong mga paghingoha sa trabajo, sa escuela asin sa business, kapakumbabaan an paghingoha sa karahayan asin paglikay sa sala, asin paghingoha hanggan maabot an pinakatoktok niato kun anano man an satuyang ginigibo na dae natutumakan an iba.  Bakong kapaabawabawan ihambog an naabot sa buhay ta señal ini na ginigibo niato ki marhay an marhay asin marhay an satong ginigibo kun maihahambog niato ini sa iba.  Dahil baga kun nagtatakas ka sa trabajo dae mo maihahambok an promotion na puede man giraray itao saimo.  Dahil kun nagcocodigo ka sa mga exámenes dae mo maihahambog na first honor ka.  Asin kun nagdadaya ka sa negocio mo dae mo maihahambog an saimong pagyaman.  Kapakumbabaan iyo man an paggamit kan saimong mga karahayan sa buhay an pagpasalamat sa Kagurangnan na iyo an kagtao kan gabos sa paagi kan paghiras mo kaini sa mga kapwa mo daing pinapalad o mga nangangaipo.  Pangaduwa, kapakumbabaan an pagtanggap sa mga puna o corrección na sa pagkamoot itinatao saimo kan saimong tugang, minsan sa bakong tamang paagi.  Magpasalamat sa saiyang pagmangno sa saimo asin in vez na tamuyawon siya ta nakulugan ka dahil sala na palan an ginigibo mo, magpasalamat asin más lalo magdakula an pagkamoot sa nag-corregir saimo ta dae mo aram minsan dakulon na pagsakit an inagi niya bago ka makoreksyonan asin magpasalamat ta may nagmamangno saimo ta makaheherak an tawong dae na minamangno kan kapwa, asin magpasalamat ta rinarayo ka niya sa demonio asin rinarani ka niya sa Dios.  Pangtolo asin último, kapakumbabaan an pagkumpisal sa padi sa confesionario, digdi sa Catedral paladan kita ta igwa kita ki saro asin lugod madagdagan iyan, asin paladan man kita sa Catedral ta cada Sabado después la Misa, igwa kita ki confesión regular.  Sa satong pagkakasala, sa satong pag-acusar sa sadiri sa atubang kan Dios sa atubang kan padi, pinapahiling niato sa Dios an satong puso na mapakumbaba, an tunay na kita.  Mapakumbaba an sarong tawo na tatao maghagad kapatawaran asin mapaabawabaw an sarong tawo na nunca tatao maghagad ki kapatawaran.  Dae na maghulat sa ultimong hinangos bago magrani sa Dios, puedeng dai ni ki panahon asin antes kita nakahagad tawad, hinagad na kan Dios an satong buhay.  Kapakumbabaan man an pagigin pirmi preparado.

          Mamibi kita mga tugang: Kagurangnan tawi ako ki puso na mapakumbaba, puso na nahihiling an katotoohan, si tunay na ako, aki Mo asin parakasala sa atubang mo.  Kun ako mapaabawabaw ibaba ako.  Kun ako nagpapadakula sa sadiri giboha akong sadit sa atubang mo.  Ta iyo man nanggad ako aki mo asin ika Ama ko.  Amen.

Hello Father – DZGN SPIRIT FM 102.3 KHR – 26 August 2013 – Monday – 8PM – TOPIC: CATECHISM OF THE CATHOLIC CHURCH Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular THE FALL

Host: Rev. Philippe.  Co-Host: Sis. Niña.

Objectives:

1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith

2. To discuss in general CCC Part One Section Two The Profession of the Christian Faith

3. To discuss in particular CCC Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular THE FALL

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN :

Sa bilog na Pilipinas asin sa bilog na mundo kun saen yaon an mga Pilipino nagkakaigwa ngonian na aldaw na ini, kaiba an Simbahan, ki paghiro protesta laban sa mga corrupción na nangyayari sa satong Congreso asin Senado.  Sa Luneta dakulon na mga Pilipino kaiba an Cardenal Arzobispo kan Manila Luis Antonio Tagle asin mga kapadian asin kamadrehan nagtiripon contra corrupción sa gobierno.  Digdi man sa satuya sa Sorsogon nagkakaigwa ki manlaenlaen na iniciativa, saro sa mga ini an Taize prayer na nagaganap ngonian sa Seminario de Peñafrancia kaiba an mga seminarista asin mga jóvenes.

Padagos sa bilog na Diócesis de Sorsogon an Emmaus Journey sarong preparación pasiring sa Enero 2014 kun saen magaganap an sarong Diocesan Pastoral Assembly kun saen paplanohon an masunod na cinco años kan Diócesis.  Maw-ot kan Simbahan kan Sorsogon na maiharani an gabos sa Dios asin an Dios mamidbidan kan gabos.  Gabos kita iniimbitaran na makisumaro sa paglakaw na ini.

20:15-20:30 DISCUSSION (Introduction to Topic):

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"

20:30-20:35 HALF-TIME BREAK – RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY

20:35-20:55 DISCUSSION (Direct and full discussion of Topic):

THE FALL

385 God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? “I sought whence evil comes and there was no solution”, said St. Augustine, [257] and his own painful quest would only be resolved by his conversion to the living God. For “the mystery of lawlessness” is clarified only in the light of the “mystery of our religion”. [258] The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace. [259] We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror. [260]

I. WHERE SIN ABOUNDED, GRACE ABOUNDED ALL THE MORE

The reality of sin

386 Sin is present in human history; any attempt to ignore it or to give this dark reality other names would be futile. To try to understand what sin is, one must first recognize the profound relation of man to God, for only in this relationship is the evil of sin unmasked in its true identity as humanity's rejection of God and opposition to him, even as it continues to weigh heavy on human life and history.

387 Only the light of divine Revelation clarifies the reality of sin and particularly of the sin committed at mankind's origins. Without the knowledge Revelation gives of God we cannot recognize sin clearly and are tempted to explain it as merely a developmental flaw, a psychological weakness, a mistake, or the necessary consequence of an inadequate social structure, etc. Only in the knowledge of God's plan for man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they are capable of loving him and loving one another.

Original sin - an essential truth of the faith

388 With the progress of Revelation, the reality of sin is also illuminated. Although to some extent the People of God in the Old Testament had tried to understand the pathos of the human condition in the light of the history of the fall narrated in Genesis, they could not grasp this story's ultimate meaning, which is revealed only in the light of the death and Resurrection of Jesus Christ. [261] We must know Christ as the source of grace in order to know Adam as the source of sin. the Spirit-Paraclete, sent by the risen Christ, came to “convict the world concerning sin”, [262] by revealing him who is its Redeemer.

389 The doctrine of original sin is, so to speak, the “reverse side” of the Good News that Jesus is the Saviour of all men, that all need salvation and that salvation is offered to all through Christ. the Church, which has the mind of Christ, [263] knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ.

How to read the account of the fall

390 The account of the fall in Genesis 3 uses figurative language, but affirms a primeval event, a deed that took place at the beginning of the history of man. [264] Revelation gives us the certainty of faith that the whole of human history is marked by the original fault freely committed by our first parents. [265]

II. THE FALL OF THE ANGELS

391 Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. [266] Scripture and the Church's Tradition see in this being a fallen angel, called “Satan” or the “devil”. [267] The Church teaches that Satan was at first a good angel, made by God: “The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing.” [268]

392 Scripture speaks of a sin of these angels. [269] This “fall” consists in the free choice of these created spirits, who radically and irrevocably rejected God and his reign. We find a reflection of that rebellion in the tempter's words to our first parents: “You will be like God.” [270] The devil “has sinned from the beginning”; he is “a liar and the father of lies”. [271]

393 It is the irrevocable character of their choice, and not a defect in the infinite divine mercy, that makes the angels' sin unforgivable. “There is no repentance for the angels after their fall, just as there is no repentance for men after death.” [272]

394 Scripture witnesses to the disastrous influence of the one Jesus calls “a murderer from the beginning”, who would even try to divert Jesus from the mission received from his Father. [273] “The reason the Son of God appeared was to destroy the works of the devil.” [274] In its consequences the gravest of these works was the mendacious seduction that led man to disobey God.

395 The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God's reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries - of a spiritual nature and, indirectly, even of a physical nature - to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but “we know that in everything God works for good with those who love him.” [275]

III. ORIGINAL SIN

Freedom put to the test

396 God created man in his image and established him in his friendship. A spiritual creature, man can live this friendship only in free submission to God. the prohibition against eating “of the tree of the knowledge of good and evil” spells this out: “for in the day that you eat of it, you shall die.” [276] The “tree of the knowledge of good and evil” [277] symbolically evokes the insurmountable limits that man, being a creature, must freely recognize and respect with trust. Man is dependent on his Creator, and subject to the laws of creation and to the moral norms that govern the use of freedom.

Man's first sin

397 Man, tempted by the devil, let his trust in his Creator die in his heart and, abusing his freedom, disobeyed God's command. This is what man's first sin consisted of. [278] All subsequent sin would be disobedience toward God and lack of trust in his goodness.

398 In that sin man preferred himself to God and by that very act scorned him. He chose himself over and against God, against the requirements of his creaturely status and therefore against his own good. Created in a state of holiness, man was destined to be fully “divinized” by God in glory. Seduced by the devil, he wanted to “be like God”, but “without God, before God, and not in accordance with God”. [279]

399 Scripture portrays the tragic consequences of this first disobedience. Adam and Eve immediately lose the grace of original holiness. [280] They become afraid of the God of whom they have conceived a distorted image - that of a God jealous of his prerogatives. [281]

400 The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul's spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination. [282] Harmony with creation is broken: visible creation has become alien and hostile to man. [283] Because of man, creation is now subject “to its bondage to decay”. [284] Finally, the consequence explicitly foretold for this disobedience will come true: man will “return to the ground”, [285] for out of it he was taken. Death makes its entrance into human history. [286]

401 After that first sin, the world is virtually inundated by sin There is Cain's murder of his brother Abel and the universal corruption which follows in the wake of sin. Likewise, sin frequently manifests itself in the history of Israel, especially as infidelity to the God of the Covenant and as transgression of the Law of Moses. and even after Christ's atonement, sin raises its head in countless ways among Christians. [287] Scripture and the Church's Tradition continually recall the presence and universality of sin in man's history:

What Revelation makes known to us is confirmed by our own experience. For when man looks into his own heart he finds that he is drawn towards what is wrong and sunk in many evils which cannot come from his good creator. Often refusing to acknowledge God as his source, man has also upset the relationship which should link him to his last end, and at the same time he has broken the right order that should reign within himself as well as between himself and other men and all creatures. [288]

The consequences of Adam's sin for humanity

402 All men are implicated in Adam's sin, as St. Paul affirms: “By one man's disobedience many (that is, all men) were made sinners”: “sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.” [289] The Apostle contrasts the universality of sin and death with the universality of salvation in Christ. “Then as one man's trespass led to condemnation for all men, so one man's act of righteousness leads to acquittal and life for all men.” [290]

403 Following St. Paul, the Church has always taught that the overwhelming misery which oppresses men and their inclination towards evil and death cannot be understood apart from their connection with Adam's sin and the fact that he has transmitted to us a sin with which we are all born afflicted, a sin which is the “death of the soul”. [291] Because of this certainty of faith, the Church baptizes for the remission of sins even tiny infants who have not committed personal sin. [292]

404 How did the sin of Adam become the sin of all his descendants? the whole human race is in Adam “as one body of one man”. [293] By this “unity of the human race” all men are implicated in Adam's sin, as all are implicated in Christ's justice. Still, the transmission of original sin is a mystery that we cannot fully understand. But we do know by Revelation that Adam had received original holiness and justice not for himself alone, but for all human nature. By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state. [294] It is a sin which will be transmitted by propagation to all mankind, that is, by the transmission of a human nature deprived of original holiness and justice. and that is why original sin is called “sin” only in an analogical sense: it is a sin “contracted” and not “committed” - a state and not an act.

405 Although it is proper to each individual, [295] original sin does not have the character of a personal fault in any of Adam's descendants. It is a deprivation of original holiness and justice, but human nature has not been totally corrupted: it is wounded in the natural powers proper to it, subject to ignorance, suffering and the dominion of death, and inclined to sin - an inclination to evil that is called concupiscence”. Baptism, by imparting the life of Christ's grace, erases original sin and turns a man back towards God, but the consequences for nature, weakened and inclined to evil, persist in man and summon him to spiritual battle.

406 The Church's teaching on the transmission of original sin was articulated more precisely in the fifth century, especially under the impulse of St. Augustine's reflections against Pelagianism, and in the sixteenth century, in opposition to the Protestant Reformation. Pelagius held that man could, by the natural power of free will and without the necessary help of God's grace, lead a morally good life; he thus reduced the influence of Adam's fault to bad example. the first Protestant reformers, on the contrary, taught that original sin has radically perverted man and destroyed his freedom; they identified the sin inherited by each man with the tendency to evil (concupiscentia), which would be insurmountable. the Church pronounced on the meaning of the data of Revelation on original sin especially at the second Council of Orange (529) [296] and at the Council of Trent (1546). [297]

A hard battle. . .

407 The doctrine of original sin, closely connected with that of redemption by Christ, provides lucid discernment of man's situation and activity in the world. By our first parents' sin, the devil has acquired a certain domination over man, even though man remains free. Original sin entails “captivity under the power of him who thenceforth had the power of death, that is, the devil”. [298] Ignorance of the fact that man has a wounded nature inclined to evil gives rise to serious errors in the areas of education, politics, social action [299] and morals.

408 The consequences of original sin and of all men's personal sins put the world as a whole in the sinful condition aptly described in St. John's expression, “the sin of the world”. [300] This expression can also refer to the negative influence exerted on people by communal situations and social structures that are the fruit of men's sins. [301]

409 This dramatic situation of “the whole world [which] is in the power of the evil one” [302] makes man's life a battle:

The whole of man's history has been the story of dour combat with the powers of evil, stretching, so our Lord tells us, from the very dawn of history until the last day. Finding himself in the midst of the battlefield man has to struggle to do what is right, and it is at great cost to himself, and aided by God's grace, that he succeeds in achieving his own inner integrity. [303]

IV. “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”

410 After his fall, man was not abandoned by God. On the contrary, God calls him and in a mysterious way heralds the coming victory over evil and his restoration from his fall. [304] This passage in Genesis is called the Protoevangelium (“first gospel”): the first announcement of the Messiah and Redeemer, of a battle between the serpent and the Woman, and of the final victory of a descendant of hers.

411 The Christian tradition sees in this passage an announcement of the “New Adam” who, because he “became obedient unto death, even death on a cross”, makes amends superabundantly for the disobedience, of Adam. [305] Furthermore many Fathers and Doctors of the Church have seen the woman announced in the “Proto-evangelium” as Mary, the mother of Christ, the “new Eve”. Mary benefited first of all and uniquely from Christ's victory over sin: she was preserved from all stain of original sin and by a special grace of God committed no sin of any kind during her whole earthly life. [306]

412 But why did God not prevent the first man from sinning? St. Leo the Great responds, “Christ's inexpressible grace gave us blessings better than those the demon's envy had taken away.” [307] and St. Thomas Aquinas wrote, “There is nothing to prevent human nature's being raised up to something greater, even after sin; God permits evil in order to draw forth some greater good. Thus St. Paul says, 'Where sin increased, grace abounded all the more'; and the Exsultet sings, 'O happy fault,. . . which gained for us so great a Redeemer!'“ [308]

IN BRIEF

413 “God did not make death, and he does not delight in the death of the living. . . It was through the devil's envy that death entered the world” ( Wis 1:13; 2:24).

414 Satan or the devil and the other demons are fallen angels who have freely refused to serve God and his plan. Their choice against God is definitive. They try to associate man in their revolt against God.

415 “Although set by God in a state of rectitude man, enticed by the evil one, abused his freedom at the very start of history. He lifted himself up against God, and sought to attain his goal apart from him” (GS 13 # 1).

416 By his sin Adam, as the first man, lost the original holiness and justice he had received from God, not only for himself but for all human beings.

417 Adam and Eve transmitted to their descendants human nature wounded by their own first sin and hence deprived of original holiness and justice; this deprivation is called “original sin”.

418 As a result of original sin, human nature is weakened in its powers, subject to ignorance, suffering and the domination of death, and inclined to sin (this inclination is called “concupiscence”).

419 “We therefore hold, with the Council of Trent, that original sin is transmitted with human nature, “by propagation, not by imitation” and that it is. . . 'proper to each'“ (Paul VI, CPG # 16).

420 The victory that Christ won over sin has given us greater blessings than those which sin had taken from us: “where sin increased, grace abounded all the more” ( Rom 5:20).

421 Christians believe that “the world has been established and kept in being by the Creator's love; has fallen into slavery to sin but has been set free by Christ, crucified and risen to break the power of the evil one. . .” (GS 2 # 2).

---

257 St. Augustine, Conf. 7, 7, 11: PL 32, 739.
258 2 Th 2:7; I Tim 3:16.
259 Cf. Rom 5:20.
260 Cf. Lk 11:21-22; Jn 16:11; I Jn 3:8.
261 Cf. Rom 5:12-21.
262 Jn 16:8.
263 Cf. I Cor 2:16.
264 Cf. GS 13 # 1.
265 Cf. Council of Trent: DS 1513; Pius XII: DS 3897; Paul VI: AAS 58    (1966), 654.
266 Cf. Gen 3:1-5; Wis 2:24.
267 Cf Jn 8:44; Rev 12:9.
268 Lateran Council IV (1215): DS 800.
269 Cf. 2 Pt 2:4.
270 Gen 3:5.
271 I Jn 3:8; Jn 8:44.
272 St. John Damascene, Defide orth. 2, 4: PG 94, 877.
273 Jn 8:44; cf. Mt 4:1-11.
274 I Jn 3:8.
275 Rom 8:28.
276 Gen 2:17.
277 Gen 2:17.
278 Cf. Gen 3:1-11 ; Rom 5:19.
279 St. Maximus the Confessor, Ambigua: PG 91, 1156C; cf. Gen 3:5.
280 Cf. Rom 3:23.
281 Cf. Gen 3:5-10.
282 Cf. Gen 3:7-16.
283 Cf. Gen 3:17, 19.
284 Rom 8:21.
285 Gen 3:19; cf. 2:17.
286 Cf. Rom 5:12.
287 Cf. Gen 4:3-15; 6:5, 12; Rom 1:18-32; I Cor 1-6; Rev 2-3.
288 GS 13 # 1.
289 Rom 5:12, 19.
290 Rom 5:18.
291 Cf. Council of Trent: DS 1512.
292 Cf. Council of Trent: DS 1514.
293 St. Thomas Aquinas, De malo 4, I.
294 Cf. Council of Trent: DS 1511-1512
295 Cf. Council of Trent: DS 1513.
296 DS 371-372.
297 Cf. DS 1510-1516.
298 Council of Trent (1546): DS 1511; cf. Heb 2:14.
299 Cf. John Paul II, CA 25.
300 Jn 1:29.
301 Cf. John Paul II, RP 16.
302 I Jn 5:19; cf. I Pt 5:8.
303 GS 37 3 2.
304 Cf. Gen 3:9, 15.
305 Cf. I Cor 15:21-22, 45; Phil 2:8; Rom 5:19-20.
306 Cf. Pius IXs Ineffabilis Deus: DS 2803; Council of Trent: DS 1573.
307 St. Leo the Great, Sermo 73, 4: PL 54, 396.
308 St. Thomas Aquinas, STh III, I, 3, ad 3; cf. Rom 5:20.

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE

21st Sunday Ordinary Time Year C

          Kagurangnan, dikit daw sana an makakaligtas?  Nagsimbag si Jesus, “Maghingowa kamong makalaog sa hayakpit na pintoan…”  Sa hapot na ini, bakong sinimbag kan Kagurangnan sa paagi na puede niatong pag-isipon na gusto kan naghapot.  May mga hapot kita asin an Kagurangnan gusto ipaabot satuya na bakong importante an iba niatong mga kahapotan, o más marhay sabihon may más importante pa na mga kahapotan que sa dikit sana? o siisay? o san-o?  Orog na más importanteng maaraman niato kun papaano makalaog sa Kahadean Niya.  An kasimbagan digdi puedeng magdara satuya sa acción sa satuyang buhay asin bako lang sa pagpuno sa curiosidad na iyo sana an nagiginibuhan kan mga enot na mga hapot.  Minsan man naghahapot kita asin bagan daing kasimbagan.  Tibaad sala an satong hapot, o más may importante pa dyan na mga kahapotan na kaipuhan iyo palan an satuyang hinahapot, o sinisimbag na palan kita kan Dios pero iba man an satuyang hapot.

          Maghingowa kamong makalaog sa hayakpit na pintoan; huli ta sinasabihan ko kamo na dakul an maghihingowang maglaog diyan alagad dai makakalaog.  Tunay man nanggad na nagkapira an mga hayakpit na pintoan an dapat niatong laogan sa satuyang buhay, nagpopoon pa sana kita, o yaon na kita sa butnga kan buhay o patapos na an satuyang paglakaw pasiring sa langit.  Bakong automático an satuyang kaligtasan, na dahil Bonyag asin Kumpil kita asin nag Primera Comunión, kita sigurado na an langit sa satuya asin maski dai na kita maghingoha ki gurano pa man.  Aroaldaw an paghingoha para sa pagsakat sa langit.  Bakong sararoan na decisión kun di paulit-ulit na opo sa Kagurangnan asin paulit-ulit na pagsayuma sa sadiri, sa mundo asin sa tentación.  Bakong fácil maglaog asin bakong garantizado sa gabos na nagpopoon na gabos makakatapos.  Mag-aarabot an mga punto kun saen makakamate kita ki kahugakan, pagkadismaya, kawaraan ki gana o kun anano pa na kaulangan.  An importante padagos sana sa paghingoha lalong lalo na aram ta niato na an gracia kan Dios yaon pirmi sa mga nagtatabang sa saindang sadiri sa kaayadan.

          “Kun sarahan na kan kagharong an pintoan, kamong mga nagtitindog sa luwas mapoon pagtoktok asin pag-apod, ‘Kagurangnan, buksan mo man kami!’  Alagad masimbag siya saindo, ‘Dai ko aram kun mga taga-saen kamo!’  Dangan masimbag kamo, ‘Kaiba mo kaming nagkakan saka nag-inom; nagtukdo kas sa banwaan mi!’ Alagad masimbag siya, ‘Sinabi ko nang dai ko aram kun mga taga-saen kamo!  Hale kamo diyan, mga paragibo nin maraot!’  Bakong suficiente na yaon kita sa pagdangog sa Tataramon kan Mahal na Dios kun sa buhay paragibo kita nin maraot, kaipuhan na maghingoha na isapuso asin isabuhay an mga nadangog.  Dakulon an mga nakakadangog pero diit sana an nakakamate.  Dakulon an nakakaaram kan mensaje pero diit sana an nakakaintiendi.  Dai nahihiling sa gibo an mga naaadman na karahayan asin padagos sana sa karatan.  Kita man na nagrerecibe kan Hawak asin Dugo ni Cristo minsan bako ini para sa satuyang kaligtasan kun di para sa satuya mismong karaotan kun an gracia kan Santa Misa nababalewala sa buhay niato pagtapos kan Misa, sa laog kan harong o kan oficina, sa familia o sa trabajo o sa sociedad.

          Kagurangnan, namimibi kami, lugod danay kaming makiolay Saimo aroaldaw sa Pagpangadyi asin maadman mi an mga tunay na kahapotan asin mamatean mi hale Saimo an mga importante na mga kasimbagan na ma-i-a-aplicar mi sa samuyang pang-oroaldaw na paghingoha.   Kagurangnan, tabangi kamong danay na maglaog sa mga hayakpit na mga pintoan na iyo sana an makakaparani samuya Saimo asin tabangi man kaming sikwalon an mga fácil pero mga salang gawe, actitud asin estilo kan buhay na nakakapaharayo ugaring samo Saimo.  Asin Kagurangnan, tabangi kaming nagdadangog kan Saimong Tataramon asin nagkakakan kan Saimong Hawak asin Dugo, na ini lugod gabos tunay na makatabang samo para makaabot sa buhay na daing kasagkoran.  Amen. 

Hello Father – DZGN SPIRIT FM 102.3 KHR – 19 August 2013 – Monday – 8PM – TOPIC: CATECHISM OF THE CATHOLIC CHURCH Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular MAN “MALE AND FEMALE HE CREATED THEM” and MAN IN PARADISE

Host: Rev. Philippe.  Co-Host: Sis. Niña.

Objectives:

1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith

2. To discuss in general CCC Part One Section Two The Profession of the Christian Faith

3. To discuss in particular CCC Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular MAN “MALE AND FEMALE HE CREATED THEM” and MAN IN PARADISE

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN :

Mensaje kan Santo Papa Francisco kan nakaagi na Domingo, ika-veinte kan Tiempo Ordinario, durante Angelus.  Kitang mga Cristiano Católico para kita sa katoninongan pero bakong neutralidad, ta kita contra sa karatan.  Para makua an tunay na katoninonga kaipuhan kalabanon an karatan sa satuyang mga personal na buhay, sa familia, asin sa sociedad.

Sa maabot na 22 de septiembre 2013 a las cinco an hapon sa Seminario de Nuestra Señora de Peñafrancia sa Bibincahan, ciudad de Sorsogon, magkakaigwa an bilog na Diócesis ki Santa Misa Concelebrada en honra sa satong Mahal na Ina na pangengenotan kan satuyang Señor Obispo kaiba an mga kapadian.  Iniimbitaran po an gabos na bilang sarong pueblo amante de María magduman kita asin makisumara sa actividad religiosa diocesana na ini.  Magdara po kita kan sadiri niatong mga candela asin a las cuatro pa sana magduman na kita sa Parroquia de Nuestra Señora de Fatima en preparación para sa procesión.

20:15-20:30 DISCUSSION (Introduction to Topic):

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"

20:30-20:35 HALF-TIME BREAK – RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY

20:35-20:55 DISCUSSION (Direct and full discussion of Topic):

III. “MALE AND FEMALE HE CREATED THEM”

Equality and difference willed by God

369 Man and woman have been created, which is to say, willed by God: on the one hand, in perfect equality as human persons; on the other, in their respective beings as man and woman. “Being man” or “being woman” is a reality which is good and willed by God: man and woman possess an inalienable dignity which comes to them immediately from God their Creator. [240] Man and woman are both with one and the same dignity “in the image of God”. In their “being-man” and “being-woman”, they reflect the Creator's wisdom and goodness.

370 In no way is God in man's image. He is neither man nor woman. God is pure spirit in which there is no place for the difference between the sexes. But the respective “perfections” of man and woman reflect something of the infinite perfection of God: those of a mother and those of a father and husband. [241]

“Each for the other” - “A unity in two”

371 God created man and woman together and willed each for the other. the Word of God gives us to understand this through various features of the sacred text. “It is not good that the man should be alone. I will make him a helper fit for him.” [242] None of the animals can be man's partner. [243] The woman God “fashions” from the man's rib and brings to him elicits on the man's part a cry of wonder, an exclamation of love and communion: “This at last is bone of my bones and flesh of my flesh.” [244] Man discovers woman as another “I”, sharing the same humanity.

372 Man and woman were made “for each other” - not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be “helpmate” to the other, for they are equal as persons (“bone of my bones. . .”) and complementary as masculine and feminine. In marriage God unites them in such a way that, by forming “one flesh”, [245] they can transmit human life: “Be fruitful and multiply, and fill the earth.” [246] By transmitting human life to their descendants, man and woman as spouses and parents co-operate in a unique way in the Creator's work. [247]

373 In God's plan man and woman have the vocation of “subduing” the earth [248] as stewards of God. This sovereignty is not to be an arbitrary and destructive domination. God calls man and woman, made in the image of the Creator “who loves everything that exists”, [249] to share in his providence toward other creatures; hence their responsibility for the world God has entrusted to them.

IV. MAN IN PARADISE

374 The first man was not only created good, but was also established in friendship with his Creator and in harmony with himself and with the creation around him, in a state that would be surpassed only by the glory of the new creation in Christ.

375 The Church, interpreting the symbolism of biblical language in an authentic way, in the light of the New Testament and Tradition, teaches that our first parents, Adam and Eve, were constituted in an original “state of holiness and justice”. [250] This grace of original holiness was “to share in. . .divine life”. [251]

376 By the radiance of this grace all dimensions of man's life were confirmed. As long as he remained in the divine intimacy, man would not have to suffer or die. [252] The inner harmony of the human person, the harmony between man and woman, [253] and finally the harmony between the first couple and all creation, comprised the state called “original justice”.

377 The “mastery” over the world that God offered man from the beginning was realized above all within man himself: mastery of self. the first man was unimpaired and ordered in his whole being because he was free from the triple concupiscence [254] that subjugates him to the pleasures of the senses, covetousness for earthly goods, and self-assertion, contrary to the dictates of reason.

378 The sign of man's familiarity with God is that God places him in the garden. [255] There he lives “to till it and keep it”. Work is not yet a burden, [256] but rather the collaboration of man and woman with God in perfecting the visible creation.

379 This entire harmony of original justice, foreseen for man in God's plan, will be lost by the sin of our first parents.

IN BRIEF

380 “Father,. . . you formed man in your own likeness and set him over the whole world to serve you, his creator, and to rule over all creatures” (Roman Missal, EP IV, 118).

381 Man is predestined to reproduce the image of God's Son made man, the “image of the invisible God” ( Col 1:15), so that Christ shall be the first-born of a multitude of brothers and sisters (cf Eph 1:3-6; Rom 8:29).

382 “Man, though made of body and soul, is a unity” (GS 14 # 1). the doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God.

383 “God did not create man a solitary being. From the beginning, “male and female he created them” ( Gen 1:27). This partnership of man and woman constitutes the first form of communion between persons” (GS 12 # 4).

384 Revelation makes known to us the state of original holiness and justice of man and woman before sin: from their friendship with God flowed the happiness of their existence in paradise.

---

218 Gen 1:27.
219 GS 12 # 3.
220 GS 24 # 3.
221 St. Catherine of Siena, Dialogue IV, 13 “On Divine Providence”: LH,    Sunday, week 19, OR.
222 Cf. GS 12 # 1; 24 # 3; 39 # 1.
223 St. John Chrysostom, In Gen. sermo 2, 1: PG 54, 587D-588A.
224 GS 22 # 1.
225 St. Peter Chrysologus, Sermo 117: PL 52, 520-521.
226 Acts 17:26; cf. Tob 8:6.
227 Pius XII. Enc. Summi pontificatus 3; cf. NA 1.
228 Pius XII Summi pontificatus 3.
229 Gen 2:7.
230 Cf. Mt 16:25-26; Jn 15:13; Acts 2:41
231 Cf. Mt 10:28; 26:38; Jn 12:27; 2 Macc 6 30.
232 Cf. I Cor 6:19-20; 15:44-45.
233 GS 14 # 1; cf. Dan 3:57-80.
234 Cf. Council of Vienne (1312): DS 902.
235 Cf. Pius XII, Humani generis: DS 3896; Paul VI, CPC # 8; Lateran    Council V (1513): DS 1440.
236 1 Th 5:23.
237 Cf. Council of Constantinople IV (870): DS 657.
238 Cf. Vatican Council I, Dei Filius: DS 3005; GS 22 # 5; Humani generis:    DS 3891.
239 Cf. Jer 31:33; Dt 6:5; 29:3; Is 29:13; Ezek 36:26; Mt 6:21; Lk 8:15; Rom 5:5.
240 Cf. Gen 2:7, 22.
241 Cf. Is 49:14-15; 66: 13; Ps 131:2-3; ] Hos 11:1-4; Jer 3:4- 19.
242 Gen 2:18.
243 ] Gen 2:19-20.
244 Gen 2:23
245 Gen 2:24
246 Gen 1:28.
247 Cf. GS 50 # 1.
248 Gen 1:28.
249 Wis 11:24.
250 Cf. Council of Trent (1546): DS 1511.
251 Cf. LG 2.
252 Cf. Gen 2:17; 3:16, 19.
253 Cf. Gen 2:25.
254 Cf. I Jn 2:16.
255 Cf. Gen 2:8.
256 Gen 2:15; cf. 3:17-19

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE

20th Sunday in Ordinary Time, Year C

An satuyang Evangelio ngonian na ika-veinte na Domingo kan Tiempo Ordinario ginono sa sinurat ni san Lucas capitulo12.  Ini puedeng a la primera vista makangangalas na maghale sa ngimot kan satong Kagurangnan si Jesucristo.  Siya iyo baga an Hade kan Katoninongan, siring man sa rokyaw kan mga ángeles sa pastores sa Bethlehem poon pa Siya namundag.  Katoninongan man an satuyang hinahagad sa Saiya cada vez na kita igwa ki dificultad sa satuyang buhay.  Asin Katoninongan na gikan man sa Dios an satuyang minamaw-ot bako lang para sa satuya lalong lalo na sa satuyang mga namomot-an sa buhay.  Entonces, ano kaya an boot sabihon kan sulo na ini, kan kalayo na ini na gusto ni Jesús lumaganap na sa bilog na kinaban, ano kaya an pagsuruhay na ini na dinadara niya sa cada harong, sa cada tawo?

Sa Primerong Babasahon na ginono sa Libro ni Jeremias, capitulo 38, namate niato kun papaano an buhay kan sarong profeta na tunay na hinihingoha an saiyang ministerio bilang voz de Dios, nabubuhay sa sarong difícil na situación.  Dahil sinasabi niya asin ginigibo niya an boot na sabihon asin gibohon niya kan Kagurangnan, an katawohan, na napa-fastidio asin nabubulabog kan saiyang mensaje, kan mensaje kan Dios, boot si Jeremias ipagadan.  Iyo man baga an ginigibo kan mundo ngonian sa mga moderno na mga profeta.  Dakulon na mga tugang niato na nasa radio asin periódico ginagadan.  Dakulon na mga tugang niato na mga kapadian asin kamadrehan an kinakaag sa dificil na situación para mapahilom sana kan mga tawong may ginigibong karatan asin may ginigibong contra sa saindang consciencia.  Sinda na ginagadan an saindang consciencia ginagadan man an mga profeta na ini na nagigin consciencia ninda.  Siring na si Juan Bautisto ginadan ni hadeng Herodes pag-instigar man ni Herodías sa paagi kan aki niya na si Salome.  Kita mismo, cada vez na hinihingoha niato na isabuhay an satuyang promesa kan kita binonyagan bilang mga profeta, kita an napapabutang sa maraot asin kita an nagdudusa dahil sa katotoohan asin karahayan.  An pagiging profeta boot sabihon an pagsabi asin paghingoha na mabuhay sa katotoohan, asin dahil habo ini kan iba nagigin difícil asin minsan yaon an pagpagadan sa sarong profeta.

Minsan ngani arog kaini ka-difícil an satuyang ministerio, an satuyang servicio sa katotoohan, pinapagiromdom kita asin pinapakusog an satuyang mga boot asin mga puso kan Ikaduwang Babasahon na ginono sa Surat sa mga Hebreo, capitulo 12.  Sige sana kita, sabi kan surat na ini, sige sana kita sa pagdalagan sa daralagan na ini.  Sige sana kita sa paghingoha sa karahayan asin katotoohan.  Sabi ngani kan moto na nababasa niato sa may Camp Escudero sa atubang kan Sorsogon Shopping Center: Magin honesto, maski an iba laen, maski an iba habo, maski an iba laen puede.  Makakakua man kita ki mga ejemplo asin inspiración sa mga kadakul na mga banal asin paladan na yaon sa Simbahan asin yaon nakapalibot sa satuya.

Kaya ngonian mas aclarado sa satuya an mensaje ni Jesús, Hade kan tunay na Katoninongan asin tunay na Katotoohan, sa Evangelio ginono ki san Lucas na nadangog niato kanina.  An kalayo na ini iyo an katotoohan na gikan ki Cristo an Katotoohan.  Sabi man nanggad Niya mismo: Siya an Dalan, an Buhay asin an Katotoohan.  Sinusunog kaini an mga kabuwaan sa mundo asin sa satuyang buhay asin an natatada iyo an tunay na kita, iyo an mga tunay na nasa mundo na nakakatabang sa gabos.  Magpamibi kita na sunugon niya an gabos na kabuwaan sa satuyang buhay, asin sunugon niya an gabos na dai importante na mga bagay-bagay na disturbo sana sa satuyang pagpabanal.  Sa paagi sana na ini tunay na mabubuhay kita sa katotoohan asin sa katoninongan.  Ta an totoo sana an nagpapatoninong asin an buwa dai nakakapatorog sa tawo.

An pag-iriwal na ini, ining división, an pagsuruhay na ini, boot sabihon ni Jesús sa satuya na bulabogon niato an satuyang mga nakasanayan na puedeng bako na natutugma sa satuyang identidad bilang mga Cristiano Catolico, mga aki kan Dios.  Tunay na makakaiwal niato an mundo, an sociedad, an comunidad, an familia, an satuyang sadiri ta an paghingoha sa karahayan asin paglaban sa karatan dakul na veces pagdalagan contra corriente, pagsagupa sa baliktad na pagdalagan kan kadakul na tawo ngonian sa kinaban na ginigibo na tama an sala.  Dakul na veces an paghingoha sa kabanalan iyo an paglangoy contra corriente, pagsagupa sa mundo na boot sana an kasiraman asin an fácil maski sala na.  Sabi ngani ni Papa Francisco sa mga kabataan kan nakalihis na Jornada Mundial de la Juventud, kan nakalihis na World Youth Day, bulabogon niato an satuyang mga diócesis, an satuyang mga parroquia, an satuyang mga comunidad, an satuyang mga familia, an satuyang mga sadiri, asin haleon sa satuyang buhay an mga nakasanayan na mga ugali o mga gibo na contra palan sa tunay na pagtubod asin sa tunay na pagigin Cristiano.  Haleon niato sa satuyang buhay an mga maraot na mga gawe asin mga maraot na mga pag-iisip para tunay na maabot niato an Katotoohan asin Katoninongan na iyo man nanggad an tunay na maw-ot niato sa buhay.

Sa paagi kan kalayo asin división, sa paagi kan katotoohan asin katoninongan, diyan kita makakaabot sa buhay na daing kasagkoran.  Amen.

Hello Father – DZGN SPIRIT FM 102.3 KHR – 12 August 2013 – Monday – 8PM – TOPIC: CATECHISM OF THE CATHOLIC CHURCH Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular MAN

Host: Rev. Philippe.  Co-Host: Sis. Niña.

Objectives:

1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith

2. To discuss in general CCC Part One Section Two The Profession of the Christian Faith

3. To discuss in particular CCC Part One Section Two Chapter One I BELIEVE IN GOD THE FATHER in particular MAN

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN :

Kan nakaaging 29 de julio 2013 an Santo Papa nagbalik na sa Roma hale sa World Youth Day sa ciudad kan Rio de Janeiro sa Brasil.  Dakulon an nagin mga mensaje kan Santo Padre, saro na an an agyat niya sa mga kabataan na pakusugon an pagtubod, paglaom asin pagkamoot sa Kagurangnan, asin magtindog kan sarong civilización nin pagkamoot.

20:15-20:30 DISCUSSION (Introduction to Topic):

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"

20:30-20:35 HALF-TIME BREAK – RELIGIOUS SONG – STATION ID – TIME CHECK – READ TEXT MESSAGE IF ANY

20:35-20:55 DISCUSSION (Direct and full discussion of Topic):

Paragraph 6. MAN

355 “God created man in his own image, in the image of God he created him, male and female he created them.” [218] Man occupies a unique place in creation: (I) he is “in the image of God”; (II) in his own nature he unites the spiritual and material worlds; (III) he is created “male and female”; (IV) God established him in his friendship.

I. “IN THE IMAGE OF GOD”

356 of all visible creatures only man is “able to know and love his creator”. [219] He is “the only creature on earth that God has willed for its own sake”, [220] and he alone is called to share, by knowledge and love, in God's own life. It was for this end that he was created, and this is the fundamental reason for his dignity: What made you establish man in so great a dignity? Certainly the incalculable love by which you have looked on your creature in yourself! You are taken with love for her; for by love indeed you created her, by love you have given her a being capable of tasting your eternal Good. [221]

357 Being in the image of God the human individual possesses the dignity of a person, who is not just something, but someone. He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons. and he is called by grace to a covenant with his Creator, to offer him a response of faith and love that no other creature can give in his stead.

358 God created everything for man, [222] but man in turn was created to serve and love God and to offer all creation back to him: What is it that is about to be created, that enjoys such honour? It is man that great and wonderful living creature, more precious in the eyes of God than all other creatures! For him the heavens and the earth, the sea and all the rest of creation exist. God attached so much importance to his salvation that he did not spare his own Son for the sake of man. Nor does he ever cease to work, trying every possible means, until he has raised man up to himself and made him sit at his right hand. [223]

359 “In reality it is only in the mystery of the Word made flesh that the mystery of man truly becomes clear.” [224]

St. Paul tells us that the human race takes its origin from two men: Adam and Christ. . . the first man, Adam, he says, became a living soul, the last Adam a life-giving spirit. the first Adam was made by the last Adam, from whom he also received his soul, to give him life... the second Adam stamped his image on the first Adam when he created him. That is why he took on himself the role and the name of the first Adam, in order that he might not lose what he had made in his own image. the first Adam, the last Adam: the first had a beginning, the last knows no end. the last Adam is indeed the first; as he himself says: “I am the first and the last.” [225]

360 Because of its common origin the human race forms a unity, for “from one ancestor (God) made all nations to inhabit the whole earth”: [226]

O wondrous vision, which makes us contemplate the human race in the unity of its origin in God. . . in the unity of its nature, composed equally in all men of a material body and a spiritual soul; in the unity of its immediate end and its mission in the world; in the unity of its dwelling, the earth, whose benefits all men, by right of nature, may use to sustain and develop life; in the unity of its supernatural end: God himself, to whom all ought to tend; in the unity of the means for attaining this end;. . . in the unity of the redemption wrought by Christ for all. [227]

361 “This law of human solidarity and charity”, [228] without excluding the rich variety of persons, cultures and peoples, assures us that all men are truly brethren.

II. “BODY AND SOUL BUT TRULY ONE”

362 The human person, created in the image of God, is a being at once corporeal and spiritual. the biblical account expresses this reality in symbolic language when it affirms that “then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.” [229] Man, whole and entire, is therefore willed by God.

363 In Sacred Scripture the term “soul” often refers to human life or the entire human person. [230] But “soul” also refers to the innermost aspect of man, that which is of greatest value in him, [231] that by which he is most especially in God's image: “soul” signifies the spiritual principle in man.

364 The human body shares in the dignity of “the image of God”: it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit: [232]

Man, though made of body and soul, is a unity. Through his very bodily condition he sums up in himself the elements of the material world. Through him they are thus brought to their highest perfection and can raise their voice in praise freely given to the Creator. For this reason man may not despise his bodily life. Rather he is obliged to regard his body as good and to hold it in honour since God has created it and will raise it up on the last day [233]

365 The unity of soul and body is so profound that one has to consider the soul to be the “form” of the body: [234] i.e., it is because of its spiritual soul that the body made of matter becomes a living, human body; spirit and matter, in man, are not two natures united, but rather their union forms a single nature.

366 The Church teaches that every spiritual soul is created immediately by God - it is not “produced” by the parents - and also that it is immortal: it does not perish when it separates from the body at death, and it will be reunited with the body at the final Resurrection. [235]

367 Sometimes the soul is distinguished from the spirit: St. Paul for instance prays that God may sanctify his people “wholly”, with “spirit and soul and body” kept sound and blameless at the Lord's coming. [236] The Church teaches that this distinction does not introduce a duality into the soul. [237] “Spirit” signifies that from creation man is ordered to a supernatural end and that his soul can gratuitously be raised beyond all it deserves to communion with God. [238]

368 The spiritual tradition of the Church also emphasizes the heart, in the biblical sense of the depths of one's being, where the person decides for or against God. [239]

III. “MALE AND FEMALE HE CREATED THEM”

Equality and difference willed by God

369 Man and woman have been created, which is to say, willed by God: on the one hand, in perfect equality as human persons; on the other, in their respective beings as man and woman. “Being man” or “being woman” is a reality which is good and willed by God: man and woman possess an inalienable dignity which comes to them immediately from God their Creator. [240] Man and woman are both with one and the same dignity “in the image of God”. In their “being-man” and “being-woman”, they reflect the Creator's wisdom and goodness.

370 In no way is God in man's image. He is neither man nor woman. God is pure spirit in which there is no place for the difference between the sexes. But the respective “perfections” of man and woman reflect something of the infinite perfection of God: those of a mother and those of a father and husband. [241]

“Each for the other” - “A unity in two”

371 God created man and woman together and willed each for the other. the Word of God gives us to understand this through various features of the sacred text. “It is not good that the man should be alone. I will make him a helper fit for him.” [242] None of the animals can be man's partner. [243] The woman God “fashions” from the man's rib and brings to him elicits on the man's part a cry of wonder, an exclamation of love and communion: “This at last is bone of my bones and flesh of my flesh.” [244] Man discovers woman as another “I”, sharing the same humanity.

372 Man and woman were made “for each other” - not that God left them half-made and incomplete: he created them to be a communion of persons, in which each can be “helpmate” to the other, for they are equal as persons (“bone of my bones. . .”) and complementary as masculine and feminine. In marriage God unites them in such a way that, by forming “one flesh”, [245] they can transmit human life: “Be fruitful and multiply, and fill the earth.” [246] By transmitting human life to their descendants, man and woman as spouses and parents co-operate in a unique way in the Creator's work. [247]

373 In God's plan man and woman have the vocation of “subduing” the earth [248] as stewards of God. This sovereignty is not to be an arbitrary and destructive domination. God calls man and woman, made in the image of the Creator “who loves everything that exists”, [249] to share in his providence toward other creatures; hence their responsibility for the world God has entrusted to them.

IV. MAN IN PARADISE

374 The first man was not only created good, but was also established in friendship with his Creator and in harmony with himself and with the creation around him, in a state that would be surpassed only by the glory of the new creation in Christ.

375 The Church, interpreting the symbolism of biblical language in an authentic way, in the light of the New Testament and Tradition, teaches that our first parents, Adam and Eve, were constituted in an original “state of holiness and justice”. [250] This grace of original holiness was “to share in. . .divine life”. [251]

376 By the radiance of this grace all dimensions of man's life were confirmed. As long as he remained in the divine intimacy, man would not have to suffer or die. [252] The inner harmony of the human person, the harmony between man and woman, [253] and finally the harmony between the first couple and all creation, comprised the state called “original justice”.

377 The “mastery” over the world that God offered man from the beginning was realized above all within man himself: mastery of self. the first man was unimpaired and ordered in his whole being because he was free from the triple concupiscence [254] that subjugates him to the pleasures of the senses, covetousness for earthly goods, and self-assertion, contrary to the dictates of reason.

378 The sign of man's familiarity with God is that God places him in the garden. [255] There he lives “to till it and keep it”. Work is not yet a burden, [256] but rather the collaboration of man and woman with God in perfecting the visible creation.

379 This entire harmony of original justice, foreseen for man in God's plan, will be lost by the sin of our first parents.

IN BRIEF

380 “Father,. . . you formed man in your own likeness and set him over the whole world to serve you, his creator, and to rule over all creatures” (Roman Missal, EP IV, 118).

381 Man is predestined to reproduce the image of God's Son made man, the “image of the invisible God” ( Col 1:15), so that Christ shall be the first-born of a multitude of brothers and sisters (cf Eph 1:3-6; Rom 8:29).

382 “Man, though made of body and soul, is a unity” (GS 14 # 1). the doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God.

383 “God did not create man a solitary being. From the beginning, “male and female he created them” ( Gen 1:27). This partnership of man and woman constitutes the first form of communion between persons” (GS 12 # 4).

384 Revelation makes known to us the state of original holiness and justice of man and woman before sin: from their friendship with God flowed the happiness of their existence in paradise.

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218 Gen 1:27.
219 GS 12 # 3.
220 GS 24 # 3.
221 St. Catherine of Siena, Dialogue IV, 13 “On Divine Providence”: LH,    Sunday, week 19, OR.
222 Cf. GS 12 # 1; 24 # 3; 39 # 1.
223 St. John Chrysostom, In Gen. sermo 2, 1: PG 54, 587D-588A.
224 GS 22 # 1.
225 St. Peter Chrysologus, Sermo 117: PL 52, 520-521.
226 Acts 17:26; cf. Tob 8:6.
227 Pius XII. Enc. Summi pontificatus 3; cf. NA 1.
228 Pius XII Summi pontificatus 3.
229 Gen 2:7.
230 Cf. Mt 16:25-26; Jn 15:13; Acts 2:41
231 Cf. Mt 10:28; 26:38; Jn 12:27; 2 Macc 6 30.
232 Cf. I Cor 6:19-20; 15:44-45.
233 GS 14 # 1; cf. Dan 3:57-80.
234 Cf. Council of Vienne (1312): DS 902.
235 Cf. Pius XII, Humani generis: DS 3896; Paul VI, CPC # 8; Lateran    Council V (1513): DS 1440.
236 1 Th 5:23.
237 Cf. Council of Constantinople IV (870): DS 657.
238 Cf. Vatican Council I, Dei Filius: DS 3005; GS 22 # 5; Humani generis:    DS 3891.
239 Cf. Jer 31:33; Dt 6:5; 29:3; Is 29:13; Ezek 36:26; Mt 6:21; Lk 8:15; Rom 5:5.
240 Cf. Gen 2:7, 22.
241 Cf. Is 49:14-15; 66: 13; Ps 131:2-3; ] Hos 11:1-4; Jer 3:4- 19.
242 Gen 2:18.
243 ] Gen 2:19-20.
244 Gen 2:23
245 Gen 2:24
246 Gen 1:28.
247 Cf. GS 50 # 1.
248 Gen 1:28.
249 Wis 11:24.
250 Cf. Council of Trent (1546): DS 1511.
251 Cf. LG 2.
252 Cf. Gen 2:17; 3:16, 19.
253 Cf. Gen 2:25.
254 Cf. I Jn 2:16.
255 Cf. Gen 2:8.
256 Gen 2:15; cf. 3:17-19

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE