RCIA 2 nd Class September 16, 2015 Chapter 1, My Soul Longs for You, O God, God Comes to Meet Us Humans are created with a longing for God. When we don t satisfy our longing for God, we try to fill that longing with other substitutes that can t possibly satisfy. This leads to a search. You are great, O Lord, and greatly to be praised. Great is your power, and of your wisdom, there is no measure." And (yet) man wants to praise you man, some part of your creation. You arouse us so that it delights us to praise you. For you have made us for yourself, and our heart is restless until it rests in you. St. Augustine God s creation of us is entirely gratuitous. He didn t have to make us; he created us out of a desire to share his love with us. The Trinitarian God has a perfect union of love; we are unnecessary to complete that unity. He made us out of a desire to share his love. He pursues us always to share his love with us. From the Catechism: 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 Savior. 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. The Life of Man To Know and Love God Like the father of the prodigal son, God is always waiting for us to welcome us into our relationship. God first pursues us; this spurs us to search for him for whom we were made. The Catechism presents three paths through which every person can come to God: through God s creation, through the human person, and through revelation. Natural ways we come to know God: creation, through the Human person. The supernatural way: revelation. Creation: The heavens declare the glory of God. The creator is always greater than that which is created. By observing creation, people were able to come to the knowledge that something greater than all of us created all of what they observed. Aristotle called it, the Prime Mover the one that set everything in motion. St. Augustine would argue that our existence from order and beauty. This theory is akin to the theory of Intelligent Design. The universe possesses an incredible order and beauty that cannot happen randomly.
The existence of God can be proved by seeing what he has created but not by seeing God himself. Scientific Realism: Something has to be seen to be real or to be believed in. Catholic faith will never contradict scientific proof. Many of the great scientists were Catholics: Gregor Mendel, father of modern genetics, George Lemaitre, originator of Big Bang Theory was a Catholic priest. St. Thomas Aquinas had 5 proofs of the existence of God. The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God. The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God. The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God. The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God. The Human Person: each one of us has a strong desire for happiness. Moral goodness appeals to us. God created us to be perfectly happy. The earliest of human philosophers realized that the world was in motion and in the process of change. Aristotle talked about God as the first mover. God was the one who
set everything into motion. God was the prime mover - the unmoved mover. This theory was one of the first proofs of God's existence. Book Suggestions re: Science and Religion: Robert J. Spitzer: New Proofs for the Existence of God Stephen M. Barr: Modern Physics and Ancient Faith By nature, we are repulsed by immorality. We are attracted by beauty, truth, and goodness and we long for happiness. We want to be happy and we try to fill our lives with things that make us happy. As long as we try to fill our lives with things that make us happy, we will be unhappy. All that will make us truly happy is infinite goodness, infinite truth, and infinite beauty. This points to the idea that we have something inside us that is immaterial - something that isn't satisfied by the material - a spirit, a soul. We are not our own end. We didn't create ourselves. We have existence and received our existence from someone else. We received being from Being itself. This being is what we call God. This is the only Being that is its own end and its own good. Intellect/(Reason), Will - Faculties: How we think with our mind and choose with our heart. We know that there is a reality greater than ourselves. Our reason predisposes us to believe in God. Fides et Ratio, Encyclical Letter - St. John Paul wrote an encyclical on the relationship between reason and faith. Humani Generis: (What prevents us from believing in God) Scientific materialism The truths that concern the relations between God and man are wholly transcendent and counterintuitive -- self surrender and abnegation. The human mind is hampered in obtaining such truths. If it is hard for us, it's easier for us to explain it away. 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, in its turn, is hampered in the attaining of such truths, not only by the impact of the senses and the imagination, but also by disordered appetites which are the consequences of original sin. So it happens that men in such matters easily persuade themselves that what they would not like to be true is false or at least doubtful. See Catechism Sections 36-48
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: (1960) 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, in its turn, is hampered in the attaining of such truths, not only by the impact of the senses and the imagination, but also by disordered appetites which are the consequences of original sin. So it happens that men in such matters easily persuade themselves that what they would not like to be true is false or at least doubtful.13 38 This is why man stands in need of being enlightened by God s revelation, not only about those things that exceed his understanding, but also about those religious and moral truths which of themselves are not beyond the grasp of human reason, so that even in the present condition of the human race, they can be known by all men with ease, with firm certainty and with no admixture of error. 14 (2036) Divine Revelation Catechism Section 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. 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 God established covenants with Adam and Eve, Noah, Abraham, Israel - God's revelation comes gradually through time. From the chosen people - Israel - comes the savior of all mankind - not just of God's chosen people. God's people continue to break his covenants but God remains faithful. With Jesus Christ is the fullness of God's revelation. Revelation ends with the death of John the Apostle who wrote the last inspired book of Scripture. Public revelation ends. There will be no more revelation until the Last Day. What has happened since is a constant refining of the revelation. We can never change what God has given us. The Catholic Church helps us understand this revelation. While we do have private revelation, nothing new will be revealed and the message cannot be contrary to the truths given in public revelation Under the Banner of Heaven - Jon Krakauer - an investigation of Mormonism which is a religion based on private revelation. We now have a new and everlasting covenant with Christ.
Why are there atheists and agnostics? Ignorance. People might not have been exposed to a Christian point of view. Scandal. The scandal of the Church may repel people from joining and believing in the Church. Concupiscence. A propensity to sin. We would rather choose sin than choose God. Darkness of the intellect. We put the focus on ourselves than on God. It is difficult to come to an understanding with God based on reason alone. It is difficult to come to a right relationship with God because of the Fall of Man (Original Sin). We have a hunger for God but all these things get in our way of a right relationship with God. God has planted in every human heart the hunger and longing for the infinite for nothing less than himself. Only in God will find the truth, peace, and happiness for which we never stop searching. Created in God s image, we are called to know and to love the Lord. God can be known with certainty from his works in creation and from the spiritual nature of the human person by the light of natural reason though there are many difficulties in coming to this knowledge because of our sinful condition. Chapter 2, God Comes to Meet Us The Trinity is one of the most integral doctrines of the Catholic faith because it is the exemplar of how we should relate to God and our fellow man. God s plan for us is unavailable to us through natural reason. We cannot know the mind of God through natural reason. We can t know what his inner life is without him telling us. This is what revelation is. Revelation happens progressively, gradually. God exists outside of time. All of what we see and experience as linear time, God experiences in an instant. Preternatural gifts there was a point when humans lived in a perfect relationship with God through gifts he gave them. Our first parents sinned and turned from that relationship thus losing those gifts. Covenant vs contract: Covenant is an agreement that is not based on equals. It is someone of a greater station or power making promises. God makes a Covenant with Abraham that his descendants will be a great nation. God makes another covenant with Moses that You will be my people and I will be your God. The Messiah will come from the chosen people. The Israelites keep screwing things up despite the prophets warnings.
Jesus is the fulfillment of God s revelation so that we can know God as he wants to be known and loved. It is the self-disclosure of the living God. God shows himself by both great deeds, as narrated for us in scripture, but also by the words and deeds of Jesus. Revelation, which took centuries to unfold, reached its fulfillment in the life, death, and Resurrection of Jesus Christ. There is no new revelation after Christ. With the death of the apostle John, public revelation ended. That doesn t mean that private revelation can t help to develop or further explain doctrine. Fatima, Lourdes, Guadalupe, qualify as private revelation. In fact, that s one of the tests of a private revelation. If it contradicts a gospel revelation, it is invalid. Jesus as the Word: a word is a verbal representation for an image that we hold in our minds. When God speaks a word, the word that he speaks becomes the thing that he intended. The Word was all God needed to speak and that Word was Jesus Christ. God reveals to us how we are to relate to him through his revelation in Sacred Scripture and Tradition. doctrine: all Church teaching in matters of faith and morals dogma: that part of doctrine which has been divinely revealed and which the Church has formally defined and declared to be believed as revealed recommendation: The Catholic Thing - a good Catholic website Catholic News Agency - an official Catholic news source EWTN - a website and media outlet