Life in Christ – Chapter Two“The Human Community”Catechism of the Catholic Church

Articles 1877 - 2051Stephen M. Matuszak, S.T.L© All rights reserved.

Human community is to reflect the community of the Blessed Trinity The vocation of humanity is to show forth the

image of God and to be transformed into the image of the Father’s only Son.

This vocation takes a personal form since each of us is called to enter into the divine beatitude as individuals…

It also concerns the human community as a whole since we live together in society.

(#1877)

Art. 1: The Person & Society – Communal character of our vocation All people are called to the same end, God Himself. The fraternity that men establish among themselves

in truth & love resembles the unity of the divine Persons in God.

Love of neighbor is inseparable from love of God. Society is not an extraneous addition to our human

nature, but a fundamental requirement of our nature. Society is a group of persons bound organically

together by a principle of unity that goes beyond each one of them; it endures through time…

The communal character of the human vocation, cont. Each member of society rightly owes loyalty to the

communities of which he is a part and respect to those in authority who have charge of the common good.

The human person is and ought to be the principle, the subject and the end of all social institutions.

The family and the state are natural societies and are necessary to human existence.

To promote the participation of the greatest numbers in society, voluntary associations and organizations are good and should be encouraged.

Socialization

This “socialization” expresses the natural tendency for human beings to associate with one another and attain objectives that exceed individual capacities.

It develops a sense of responsibility in the person and helps to guarantee his rights and freedom.

Socialization also presents dangers: excessive intervention by the state can threaten personal freedom and initiative.

The principle of subsidiarity protects against this.

The Principle of Subsidiarity

Definition: A community of a higher order should not interfere in the internal life of a community of a lower order, depriving it of its functions;

But rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view toward the common good.

This principle opposes all forms of collectivism by setting limits for state intervention.

Those who govern must respect human freedom and behave as ministers of divine providence.

Conversion and Society Society is essential to the fulfillment of the human vocation.

To attain this aim, respect must be accorded to the just hierarchy of values which suborders physical & instinctual values to interior and spiritual ones that reflect man’s true greatness.

The inversion of means & ends results in giving the value of ultimate end to that which is only a means for attaining it (e.g. wealth), or in viewing persons as a means to some end. Persons are always an end in themselves.

This engenders unjust structures which make Christian conduct in keeping with the commandments of the divine Law-giver difficult or impossible.

Society must also appeal to the spiritual & moral capacities of the human person and his permanent need for inner conversion. We need grace to help us discern the path of justice & charity.

Art. 2: Participation in social life: the God given and proper role of government Human society cannot be well-ordered or

prosperous unless it has legitimate authority. “Authority” refers to the means by which persons or

institutions make laws and govern. The foundation of authority lies in human nature. It

is necessary for the unity of the state and to ensure the common good.

The authority required by the moral order is derived from God.

The duty of obedience requires all to give due honor to authority and to treat those who are charged to exercise it with gratitude and good will.

Authority While authority belongs to the order established by God, the

choice of political regime and the appointment of rulers are left to the free decision of citizens.

Authority derives its moral legitimacy from the fact that it serves the common good.

Authority acts legitimately if it employs morally licit means.

If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience.

“In such a case, authority breaks down completely and results in shameful abuse.” (#1903)

The Common Good

The good of each individual is necessarily related to the common good of society. This is defined as the “sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily.”

The common good consists of three elements: Respect for the person as such The social well-being and development of the group itself. Peace – the stability and security of a just order.

The role of the state is to defend and promote the common good of civil society, its citizens, and the intermediate bodies.

Common Good, cont. Human interdependence is increasing and spreading through out

the world.

The universality of the human family implies a universal common good which calls for an organization of the community of nations to be able to “provide for the different needs of men – food, hygiene, education, alleviating miseries of refugees, assisting migrants.”

The common good is always oriented toward the progress of persons. “The order of things must always be subordinate to the order of persons and not the other way around.”

This order is founded on truth, built up in justice and animated in charity.

Responsibility & Participation Participation is the voluntary and generous engagement of persons

in social interchange. Human dignity requires that all people be able to participate in promoting the common good.

It is achieved through personal responsibility, through the education of the family and by conscientious work.

As far as possible, citizens should take an active part in public life in a climate of genuine freedom.

This calls for a continually renewed conversion of social partners. Various abuses such as fraud and all that is incompatible with social justice must be eliminated for the good of society.

It is incumbent on those who exercise authority to strengthen the values that inspire the confidence of the members of the group and encourage them to put themselves at the service of others.

Art. 3: Social Justice & Respect for the Human

person Society ensures social justice when it provides the conditions

that allow associations & individuals to attain what is their due, to ensure the common good and the proper exercise of authority.

It can be obtained only in respecting the transcendental dignity of man who is the ultimate end of human society.

This entails respect for human rights which are prior to society.

Everyone should look upon his neighbor (without exception) as “another self.” Prejudice and injustice will only disappear through the charity that finds every man to be a “neighbor” or a “brother.”

We must have special concern for the disadvantaged: “As you did it to one of the least of these my brethren, you did it to me.”

The same duty extends to those who think or act differently from us. Hatred of others is always incompatible with the Gospel.

Equality & Differences Among Men All men have the same nature and origin. Redeemed by Christ, all are called to participate in

the same beatitude and to enjoy equal dignity. Differences between men belong to God’s plan who

wills each one to receive from others what he needs. These differences oblige us to practice generosity, kindness and the sharing of goods. They also foster the enrichment of cultures through diversity.

Sinful inequalities that still affect millions of men and women today are in open contradiction to the Gospel and should be eradicated from our world.

Human Solidarity The principle of Solidarity, also called “social charity”

is a direct demand for human and Christian brotherhood. We are our brother’s keeper.

Solidarity is manifested by the just distribution of goods and remuneration for work; It also presup-poses ongoing efforts for a more just social order.

It goes beyond material goods to the spreading of the spiritual goods of the Christian faith.

Socio-economic problems can only be resolved with the help of all forms of human solidarity. (see #1941)

Chapter 3: God’s Salvation: Grace and the Moral LawCalled to beatitude but wounded by sin, man

stands in need of salvation from God. Divine help comes to him in Christ through the law that guides him & the grace that sustains him.

“Work out your own salvation with fear & trembling; for God is at work in you, both to will and to work for his good pleasure.”

(Phil. 2:12-13) (CCC #1949)

Art. 1 – The Moral Law The moral law is the work of divine Wisdom. In the

Bible it is called “fatherly instruction.” It shows us the rules of conduct that lead to the promised beatitude.

Law is defined as a rule of conduct, enacted by a competent authority, for the sake of the common good of the human community.

All law finds its first and ultimate truth in the eternal law of God. Thus, Law is said to be a participation in the providence of the living God, Creator and Redeemer of all.

The moral law finds its fulfillment and unity in Christ.

The Natural Moral Law Man participates in the wisdom and goodness of God

who gives him mastery over his acts and the ability to govern himself in accord with truth and goodness.

The natural law enables man to discern by reason what is good vs. what is evil; truth vs. the lie.

The natural law shows man the way to follow so as to practice the good and to attain his end. It is present in the heart of each person; is established by reason as universal in its precepts and authority.

The precepts of the natural law are not perceived by everyone clearly and immediately. The natural law provides revealed law and grace with a foundation that all men can see as good and important to follow.

The Old Law The Old Law is the first stage of revealed law. Its

moral prescriptions are summed up in the Ten Commandments which prohibit what is contrary to the love of God & neighbor.

It prepares for the New law of the Gospel. This law is holy, spiritual and good, yet still

imperfect. Like a tutor it shows what must be done and what must not be done, but does not of itself give the strength and grace of the spirit to fulfill it.

Its special function is to disclose sin; Saint Paul teaches that it is opposed by the “law of concupi-scence” within the human heart (Rom. 7:14-24)

The New Law or Law of the Gospel The New Law of the Gospel is the perfection here

on earth of the divine law, natural and revealed. It is the work of Christ, expressed by Him in the Sermon on the Mount.

It is the grace of the Holy Spirit given to the faithful through faith in Christ. It works through charity to teach us what must be done and to make use of the sacraments to receive the grace to follow it.

It fulfills, refines, surpasses perfects the Old Law and requires us to make a decisive choice between the two ways. It is summed up in the Golden Rule.

Law of the Gospel, cont. Basic moral teaching in the NT is found in the Lord’s Sermon on

the Mount, and also in the moral catechesis of the Epistles of Saint Paul, such as Romans 12-15, I Cor. 12-13; Col. 3-4; Eph. 4-5, etc.

This doctrine hands on the Lord’s teaching with the authority of the Apostles, especially the virtues that flow through faith.

The New Law is called a law of love because it calls us to act out of the love that is infused into us by the Holy Spirit.

It also includes the evangelical counsels – poverty, chastity, and obedience - which manifest the living fullness of charity. These are voluntary renunciations that are made by those who seek to follow Christ more fully and to give witness to the values of the Kingdom of God that are realized fully in the age to come. The tradition of the evangelical counsels goes all the way back to the second and third century of the Church’s tradition.

Art. 2: Grace & Justification The grace of the Holy Spirit cleanses us from our

sins and makes us righteous before God. The first work of the Holy Spirit is conversion which

then detaches man from sin and purifies his heart. Justification follows upon God’s forgiveness and is

the acceptance of righteousness from God. In Baptism, faith, hope and love are infused into our hearts and obedience to the divine will is granted to us if we but cooperate with God’s grace.

Justification has been merited for us by the passion of Christ. It is the most excellent work of God’s love.

It establishes a cooperation between God’s grace and man’s freedom.

Justification

It is the opinion of Saint Augustine that the justification of the wicked is a greater work than the creation of heaven and earth because heaven and earth will pass away but the salvation and justification of the elect will not pass away.

The justification of sinner surpasses the creation of the angels in justice because it bears witness to a greater mercy.

The Holy Spirit also gives us sanctification of our whole being.

Grace Justification comes from God with the help of grace.

Grace is the favor, the free and undeserved help that God gives us to respond to his call to become his children, to be partakers of divine life (cf. II Peter 1:4).

Grace is a participation in the life and love of God.

The grace of God is a habitual gift that disposes us to act in obedience to God’s call.

Grace is first and foremost the gift of the Holy Spirit who justifies and sanctifies us (cf. Romans 5:5-12).

Special Kinds of Grace In addition to sanctifying grace, there are

several other kinds of grace: sacramental graces, charisms and “graces of state” to assist in living one’s vocation fully.

Charisms are special graces that are given for the building up of the Church.

Graces of state accompany the exercise of special responsibility of the Christian life.

The preparation of man for the reception of grace is already a work of grace.

Merit

Merit refers to the recompense owed by a community or society for the action of one of its members.

There is no strict right to any merit on the part of man from God.

The merit of man before God in the Christian life arises from the fact that God has freely chosen to associate man with the work of his grace.

Filial adoption can bestow true merit on us as a result of God’s generous justice.

Moved by the Holy Spirit we can merit for ourselves and for others the graces needed for our sanctification.

The merits of our good works are gifts of divine goodness.

Christian Holiness “All Christians in any state or walk in life are called to the fullness

of Christian life and to the perfection of charity.” (Vatican II, Lu-men Gentium 40) All are called to one and the same holiness.

Spiritual progress tends toward ever greater union with Christ. This union is called “mystical” because it participates in the mystery of Christ through the sacraments and in the mystery of the Holy Trinity.

The way of perfection passes by the way of the cross. There is no holiness without renunciation and spiritual battle which entails mortification. This gradually leads to the living of the Beatitudes.

The children of the Church rightly hope for the grace of final perseverance and the recompense of God their Father for the good works accomplished through His grace in communion with Jesus.

Art. 3: The Church, Mother & Teacher It is in the Church, in communion with all the

Baptized, that the Christian fulfills his vocation. (See # 2030)

The moral life is spiritual worship. We also must present our bodies to God as a living sacrifice, holy and acceptable within the Body of Christ and in communion with the offering of the Eucharist at Mass (cf. Romans 12:1-2).

The moral life finds its source and summit in the Eucharistic sacrifice of the Mass.

Moral Life & Magisterium of the Church The Church, the “pillar and bulwark of truth,” has

been commanded by Christ though the apostles to announce the saving truth to all ages.

The Magisterium of the Pastors of the Church is ordinarily exercised in moral matters in preaching and in catechesis.

From age to age the deposit of the Christian moral teaching has been handed down.

The basis for this is the Ten Commandments which set out the principles of moral life valid for all men and women and for all times.

The Role of the Magisterium in teaching the Christian moral life The Roman Pontiff and the bishops are “authentic teachers”

endowed with the authority of Christ to preach the faith.

The ordinary and universal Magisterium of the Pope and bishops in communion with him teach the faithful the truth to believe, the charity to practice and the beatitude to hope for.

The charism of infallibility ensures full participation in the authority of Christ.

The authority of the Magisterium also extends to interpreting for us the precepts of natural law.

The faithful have a right to be instructed in God’s saving truth.

A true filial spirit toward the Church should develop among Christians as they are instructed by holy mother Church.

The Precepts of the Church

The precepts of the Church are given to us in the context of moral life and nourished by the liturgical life.

The obligatory character of these precepts is meant to guarantee to the faithful the very necessary minimum we must do in the spirit of prayer and through the moral effort to grow in our love for God and for neighbor.

The precepts are valid for all times and bind the human conscience.

There are five precepts of the Church.

The Five Precepts of the Church “You shall attend Mass on Sunday and all Holy

Days of obligation and rest on these days from servile labor.”

“You shall confess your sins at least once a year.”

“You shall receive the sacrament of the Eucharist at least during the Easter season.”

“You shall observe the days of fasting and abstinence established by the Church.”

“You shall help provide for the needs of the Church” (according to your ability.)

Moral Life & Missionary Witness The faithfulness of the baptized and their witness is very

important for the proclamation of the Gospel and for the Church’s mission in the world.

The message of the Gospel must be authenticated by the witness of the life of Christians.

Christians contribute to the building up of human society and the Church through their conviction to follow the truth and to live it faithfully in their moral lives.

The Church increases, grows and develops through the holiness of the faithful.

By living with the mind of Christ, Christians hasten the coming of the reign of God.

Conclusion

The Communion of the Blessed reflects the unity of Father, Son & Holy Spirit; It is a communion made possible by the holiness of Christ the head which extends to all the members of his body, the Church.