Our Lady of the Assumption Parish Library 7pm
Assignment Reading Catechism of the Catholic Church article 522-623
God bless,
Noel
Wednesday, July 25, 2007
Forgiveness: You are forgiven - Come Home
One day a while back, a man, his heart heavy with grief, was walking in the woods. As he thought about his life this day, he knew many things were not right.
He thought about those who had lied about him.
His thoughts turned to those who had stolen his things and cheated him.
He remembered family that had passed on.
His mind turned to the illness he had that no one could cure.
His very soul was filled with anger, resentment and frustration.
Standing there this day, searching for answers he could not find, knowing all else had failed him, he knelt at the base of an old oak tree to seek the one he knew would always be there. And with tears in his eyes, he prayed:
'Lord- You have done wonderful things for me in this life. You have told me to do many things for you, and I happily obeyed. Today, you have told me to forgive. I am sad, Lord, because I cannot. I don't know how.
It is not fair Lord. I didn't deserve these wrongs that were done against me and I shouldn't have to forgive. As perfect as your way is Lord, this one thing I cannot do, for I don't know how to forgive. My anger is so deep Lord, I fear I may not hear you, but I pray that you teach me to do this one thing I cannot do - Teach me To Forgive.'
As he knelt there in the quiet shade of that old oak tree, he felt something fall onto his shoulder. He opened his eyes. Out of the corner of one eye, he saw something red on his shirt.
He could not turn to see what it was because where the oak tree had been was a large square piece of wood in the ground. He raised his head and saw two feet held to the wood with a large spike through them.
He raised his head more, and tears came to his eyes as he saw Jesus hanging on a cross. He saw spikes in His hands, a gash in His side, a torn and battered body, deep thorns sunk into His head. Finally he saw the suffering and pain on His precious face. As their eyes met, the man's tears turned to sobbing, and Jesus began to speak.
'Have you ever told a lie?' He asked? The man answered - 'yes, Lord.'
'Have you ever been given too much change and kept it?' The man answered - ' yes. Lord.' And the man sobbed more and more.
'Have you ever taken something that wasn't yours?' Jesus asked?
And the man answered - 'yes, Lord.'
'Have you ever sworn, using my name in vain? '
The man, crying now, answered - 'yes, Lord.'
As Jesus asked many more times, 'Have you ever'? The man's crying
became uncontrollable, for he could only answer - 'yes, Lord.'
Then Jesus turned His head from one side to the other, and the man
felt something fall on his other shoulder.
He looked and saw that it was the blood of Jesus. When he looked back up, his eyes met those of Jesus, and there was a look of love the man had never seen or known before.
Jesus said, 'I didn't deserve this either, but I forgive you.'
It may be hard to see how you're going to get through something, but when you look back in life, you realize how true this statement is.
Read the following first line slowly and let it sink in.
If God brings you to it - He will bring you through it.
When Jesus died on the cross, he was thinking of you!
He thought about those who had lied about him.
His thoughts turned to those who had stolen his things and cheated him.
He remembered family that had passed on.
His mind turned to the illness he had that no one could cure.
His very soul was filled with anger, resentment and frustration.
Standing there this day, searching for answers he could not find, knowing all else had failed him, he knelt at the base of an old oak tree to seek the one he knew would always be there. And with tears in his eyes, he prayed:
'Lord- You have done wonderful things for me in this life. You have told me to do many things for you, and I happily obeyed. Today, you have told me to forgive. I am sad, Lord, because I cannot. I don't know how.
It is not fair Lord. I didn't deserve these wrongs that were done against me and I shouldn't have to forgive. As perfect as your way is Lord, this one thing I cannot do, for I don't know how to forgive. My anger is so deep Lord, I fear I may not hear you, but I pray that you teach me to do this one thing I cannot do - Teach me To Forgive.'
As he knelt there in the quiet shade of that old oak tree, he felt something fall onto his shoulder. He opened his eyes. Out of the corner of one eye, he saw something red on his shirt.
He could not turn to see what it was because where the oak tree had been was a large square piece of wood in the ground. He raised his head and saw two feet held to the wood with a large spike through them.
He raised his head more, and tears came to his eyes as he saw Jesus hanging on a cross. He saw spikes in His hands, a gash in His side, a torn and battered body, deep thorns sunk into His head. Finally he saw the suffering and pain on His precious face. As their eyes met, the man's tears turned to sobbing, and Jesus began to speak.
'Have you ever told a lie?' He asked? The man answered - 'yes, Lord.'
'Have you ever been given too much change and kept it?' The man answered - ' yes. Lord.' And the man sobbed more and more.
'Have you ever taken something that wasn't yours?' Jesus asked?
And the man answered - 'yes, Lord.'
'Have you ever sworn, using my name in vain? '
The man, crying now, answered - 'yes, Lord.'
As Jesus asked many more times, 'Have you ever'? The man's crying
became uncontrollable, for he could only answer - 'yes, Lord.'
Then Jesus turned His head from one side to the other, and the man
felt something fall on his other shoulder.
He looked and saw that it was the blood of Jesus. When he looked back up, his eyes met those of Jesus, and there was a look of love the man had never seen or known before.
Jesus said, 'I didn't deserve this either, but I forgive you.'
It may be hard to see how you're going to get through something, but when you look back in life, you realize how true this statement is.
Read the following first line slowly and let it sink in.
If God brings you to it - He will bring you through it.
When Jesus died on the cross, he was thinking of you!
Monday, July 23, 2007
The 5 Ways by St. Thomas Aquinas
I answer that, The existence of God can be proved in five ways.
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 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.
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