Host:
Rev. Philippe. Co-Host: Sis. Niña.
Guest: Sis. Tet
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: THE ORIGINAL SIN & “YOU DID NOT ABANDON HIM TO THE POWER OF DEATH”
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:
Nagigiromdoman na
napabalita na may nangyari daa na ataque terrorista na ikinagadan ki
nagkapira. Napabalita man na may ginamit
na mga armas químicas asin ini nag-causa ki nagkapirang reacciones sa iba’t
ibang bansa sa nagbanta ki guerra. Kaya
sa maabot na sábado, siete de septiembre, an Santo Padre Francisco, nagpapatawag
ki sarong aldaw ki pangadyie asin pag-ayuno para sa regalo de paz sa Siria,
asin para sa bilog na mundo. Makisumaro
kita gabos sa panawagan kan Santo Papa sa pangadyie asin pag-ayuno sa sábado para
sa Siria.
Sa maabot na veinte-dos de
septiembre, isecelebrar sa bilog na Biconlandia an Fiesta de Nuestra Señora de
Peñafrancia na sa Diócesis de Sorsogon gigibohon sa Grandstand asin Seminary
Grounds kan Seminario de Peñafrancia sa Bibincahad, ciudad de Sorsogon. Magpopoon an celebración sa Parroquia de
Nuestra Señora de Fatima a las tres an hapon.
Magdara tabi ki sadiring candela asin magpoprocesion an gabos pasiring
sa Seminario. Makisumaro kita sa
pag-honra na ini sa Ina.
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. 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.
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
Walang komento:
Mag-post ng isang Komento