THE THEOLOGICAL VIRTUE OF CHARITY.

 

                                                                                       

CHARITY, A THEOLOGICAL VIRTUE.

In the interpretation of the Revelation, written or in the Traditon of our religious faith, we must cherish the worthy virtue of charity, the virtue of love.  It is alwais  necessary to  recall our virtues, not only the theological, that as you know are: Faith, Hope and Charity but also the human ones. Their base is Faith upon wich the other are based, since without  it,  the other could not exist in us. Hope is the true belief that God will take us to eternal salvation, if we live our existence as good chistians, since God cannot  fail in its promises. That is won in this life, and if so, in the next, after we are called by God, the Hope is not needed, since we are in the presence of Jesus, faith either due to the same reason, but charity is, and will be present in the eternity of the those saved (saints) and in heaven.

 In regard to the human virtues, of wich trying to make a list would be an endless attempt, we must say that are of the utmost importance, due to them being the base of all virtues. It is common knowledge that, even being countless there are four virtues thet head the other, they are, prudence, justice, fortitude and temperance, and generaly are defined as the firm attitudes, stable dispositions, habitual perfections of intellect and will, that govern our actions, also they  put in order our passions and guide us in the way to salvation.

Examples of the catholic charity in our lives are many, they show in us as young children, in the adult and the old, that is because God has placed love in the souls of every person, this is the reason why we observe, for example,  love for its progeny of the bad people, as well as in the good people, but good people go far beyond that, loving all mankind, instead bad ones, who hate enemies, opposite polititians, neigbours, persons of other color, race, etc. What we must consider heartly is the importance of the dignity of the human person, this comprehends, honor, love, gracious way of living,  excellence in the relations with the others,  praise of any anything worthy, and that will take us, with our efforts of living morally  well, in the way that God likes to see  us.

Virtues must cover our actions  as citizens, in the true democracy, and magistrates working in favor of legislation that  takes in acount  the vitue of CHARITY with the dignity proper to the human persons. This includes education in liberty, personal vigor, expectations of mankind regarding his work, future, family, religión,  political preferences, voice, etc. Of this the family is the institution that has to be a priority,  kept, protected, and cherished as the place where persons receive the best and most important things in life, where CHARITY, is taugth learned and practiced, along with the principal knowledgments of the human persons, things like, speaking, walking, eating, loving, washing, good manners, frienship, responsability, etc. and family is being atteked, by organizations like New Order,  of George Soros, that have wicked intentions of world domination and for that in his intentions is destroying the family institution, favoring the Gender Ideology,  a most perverse idea, that goes against our christian and traditional virtues and values.

We must pray to te Holy Spirit and our Holy mother of Heaven, to help mankind in this dificult times, making our best efforts to keep the mentioned virtues and values, in the family, in our religión and in our traditional christian life.

Prepared by Jorge Casas.

SUMMARY OF JHON PAUL II ENCICLICAL "VERITAYIS SPLENDOR"

 

·          SUMMARY, VERITATIS SPLENDOR,

( Pope S.Juan Pablo II Enciclical)

Summary[edit]

Veritatis splendor responds to questions of moral theology that had been raised during the postconciliar period of the Church (events after the Vatican II ecumenical council of 1962-65). These questions revolve around man's ability to discern good, the existence of evil, the role of human freedom and human conscience, mortal sin, and the authority of the magisterium of the Catholic Church in guiding man. In response to these, Pope John Paul II emphatically says that moral truth is knowable, that the choice of good or evil has a profound effect on one's relationship with God, and that there is no true contradiction between freedom and following the good. Veritatis splendor consists of three chapters: (I) Teacher, What Good Must I Do; (II) Do Not Be Conformed to this World; and (III) Lest the Cross of Christ be Emptied of its Power.

Response to moral relativism[edit]

Veritatis splendor begins by asserting that there are indeed absolute truths accessible to all persons. Contrary to the philosophy of moral relativism, the encyclical says that moral law is universal across people in varying cultures, and is in fact rooted in the human condition. Pope John Paul teaches that no matter how separated someone is from God, "in the depths of his heart there always remains a yearning for absolute truth and a thirst to attain full knowledge of it." ^[6] He goes on to say that the splendor of truth "shines forth deep within the human spirit." ^[7]

Moral authority of the Catholic Church[edit]

Ultimately, John Paul teaches, "to ask about the good, in fact, ultimately means to turn towards God, the fullness of goodness." Against the idea that the Church's teaching body has a mainly exhortatory role, the pope reiterates the Catholic doctrine that the magisterium of the Catholic Church has authority to definitively pronounce on moral questions. Even more, John Paul teaches that the Church is Christ's particular response to help answer everyone's question of what is right and wrong...

Human freedom and divine law[edit]

John Paul teaches that there is no true conflict between human freedom and God's law. The true end of human freedom is growth as a mature person into how each is created by God. Furthermore, God's divine law governing human behavior is not opposed to human freedom, but rather "it protects and promotes that freedom."

The encyclical affirms that today's respect for human freedom represents one of the positive achievements of modern culture." However, he cautions, though it is good, human freedom is not in itself an absolute. Merely deciding for oneself that one may do something is not at all a true substitute for determining whether something is in fact good or bad. Because God is the true author of good, it remains of critical importance to understand how the divine Law, as expressed by the authoritative magisterium of the Church, considers an issue before determining absolutely for oneself.

Natural law[edit]

The pope welcomes and supports the role of human reason in discovering and applying the natural law (those aspects of the moral law that may be discovered without divine revelation). Nevertheless, because God remains the true author of moral law, he states that human reason will not properly supersede the elements of the moral law that are of divine origin—the encyclical states that this "would be the death of true freedom." In particular, John Paul denies those ideas of morality that treat the human body as a "raw datum, separating man and how he uses his body from his greater meaning derived from the entirety of his person.

The judgment of conscience[edit]

John Paul reiterates the longstanding Catholic teaching that people are obliged to follow their conscience, and that if they do not, they are condemned by their own conscience.

He depicts conscience as an inner dialogue. However, he says, it is not merely a dialogue of man with himself, but also one between man and God. Following Bonaventure, John Paul compares conscience to a divine messenger which proclaims God's divine law. Contrary to its presentation elsewhere, John Paul states that conscience does not substitute the divine law. Rather, it is the process by which man applies that law to the moral dilemma at hand.

Veritatis splendor states that because the judgment of the conscience may be errant, a person has an obligation to ensure that their conscience is informed always and everywhere. Hence, it is necessary to understand what the divine law, as expressed through Church teaching, is and the reasons behind it. Even if a person does not possess a guilty conscience for committing a morally wrong act, its commission causes damage to the soul in other ways, and, if habitual, can inhibit a person from perceiving truth. John Paul goes so far as to say that habitual sin enslaves man and so following a wrong judgment of conscience is in the end a step away from freedom.

The "fundamental option", sin, and salvation[edit]

The encyclical also responds to the idea of the "fundamental option." In this way of thinking, a man's particular actions do not necessarily affect his ultimate salvation—what is important is his fundamental orientation towards or against God. The pope writes:

"There is no doubt that Christian moral teaching, even in its Biblical roots, acknowledges the specific importance of a fundamental choice which qualifies the moral life and engages freedom on a radical level before God. It is a question of the decision of faith, of the obedience of faith (cf. Rom 16:26) "by which man makes a total and free self-commitment to God, offering 'the full submission of intellect and will to God as he reveals' "."^[8]

John Paul firmly opposes the theological assertion that such a fundamental choice can be separated from particular actions, stating that it is contrary to Scripture as well as to long-held Catholic teaching on sin and salvation. He also opposes it on philosophical grounds, writing, "To separate the fundamental option from concrete kinds of behaviour means to contradict the substantial integrity or personal unity of the moral agent in his body and in his soul."

John Paul emphasizes that the "fundamental option" view undermines the traditional Catholic understanding on mortal sin and venial sin, their distinction, and effects: "For mortal sin exists also when a person knowingly and willingly, for whatever reason, chooses something gravely disordered.... The person turns away from God and loses charity."

Reality of intrinsically evil acts[edit]

The encyclical also says that certain acts are intrinsically evil. In the language of Catholic moral theology, this means that certain acts are always wrong, and that there are never circumstances in which they may be permitted if done knowingly and intentionally. Stated another way, this is a strong support for the long-held doctrine of Catholic moral theology that "the ends do not justify the means." John Paul bases this on the argument that certain acts are so destructive to the human person that there are no extenuating circumstances that would allow them. As an example, John Paul specifically mentions the teaching of Pope Paul VI on contraception, which stipulates that although it is permissible to tolerate a lesser evil to prevent a greater one, or to promote a greater good, it is never permissible, even in the gravest of circumstances to intentionally do an evil so that good may come of it. Or in other words it is never permissible to intend directly something which contradicts a moral order. This reiterates Paul VI's teaching on contraception, and that if an act is intrinsically evil, a good intention or particular circumstances can diminish their evil, but they cannot remove it.

Possibility of obeying the commandments[edit]

John Paul teaches that man can and must respect the norm of morality even in the most difficult situations: "Temptations can be overcome, sins can be avoided, because together with the commandments the Lord gives us the possibility of keeping them."^[9] He rejected the proposition that the Church's teaching is essentially only an "ideal" which must then be adapted to each case.^[10]

GERMAN DANGER OF CISMA. II

I continue with my last post, of the GERMAN DANGER OF CISMA. All of us by now  must have invoked the Holy Trinity, about the german problem, hoping that the Holy Spirit, has been listened by the part of german bishops and priests, that are out of order, and much too much out of order. The Catholic Church, cannot be considered as an NGO or even a goverment  one, but as the institution that Jesus designed being the will of his Father God Allmigthy, to preserve, teach, and govern its pristine Doctrine, and that consists of keeping, and be responsable, with absolute fidelity of the Doctrine given to us, by Jesus and it is guided by the Holy Spirit, please see gospel John 16. 7 It is precisely the Holy Spirit, that has completed with its inspiration the Revelation of Jesus Christ.

The mistakes of these german bishops and priests are of such dimention, that no good christian will ever, not only reject, but feel the deepest indignation, in front of wht they claim,  things that pretend  to be acording to the  "new times", but in reality are inhuman, sinfull and will be hardly punished in the eternal life, matters  as abotion and euthasia, to receive Communion being under mortal sin, the rigth of receiving communion even  if you are a protestant, to have women as priests, bishops, etc. they are gainst the celibacy of the presbyters, this is a case of a true tresure of our clergy, wanting marriage of them, also they seek, admitance of homosexuality into the clergymen . Anyway with what has been said, I think it is enough to draw in  us the picture of the craziness of the menace to catholisism. of course, and this will be as sad as can be, if it goes on, and they do not repent. !Worst than Luther!.Let us pray to the Holy Trinity and Virgin Marie, that there is a solution and understanding, that in no way, it is posible to amend the Doctrine of Jesus Christ. On the contrary, it has to be preserved as the great treasure from God given to mankind.

GERMAN DANGER OF CISMA.

 

GERMAN BISHOPS OUT OF LINE.

It has been annouced that very soon this days, there will be a benediction of homosexual pairs, in a catholic church of Germany.

This is a case of attentive gravity, due to this kind of cenemony would be propper only yo catholic marriages, and not homosexual pairs, of men or lesbians. This situation has been severily censured by the Pope, who sees the inadmisible action, that is a serious offense to all christianity, and has forbidden it. So if they do it it is almost secure that he actors will be excomulgated from the Catholic Church.

The reasons that these German bishops and priests have are completily out of order, because their arguments are off the Jesus doctrine and based  on an idea of prosperity of the German church, trying to make a ligth religión in order to obtain more fellow falowers.

This situation needs all the support that we can exercise in favor of the Pope, since we are a world wide community based on fidelity to the Doctrine of Jesus Christ and not base don priciples of “modern justice” and liberties, but on what Jesus left us in his revelation, and being it cared  and inspired by the Holy Spirit.

This situation affects all christianity, and gives us the obligation of taking it to our prayers, all fellow catholics not only the germans are affected by this, since could fall into a cisma, that will cost us tears of sorrow, what we must pray for  the comeback of the faith lost, and that they can  recover their lost dignity. That they must not be confused by the glorious and dignity of Jesus commandmets Revelation, Tradition, and doctrine that are sublime, not earthly ideologies, the best thing at this moment for the bishops that allow and the priests to be involved in this disobedience to the Pope, is to cancel this benediction repent and ask God and the Pope for forgiveness. Unfornatly all churches are loosing fellows, but  this is no reason to loose faith and dignity,

 Our religión must be enforced, by every one of oneselves,  even if hard and difficult to keep,  because it is how we deostrate our love to God, it is convenient, its price is glory, in the contrary, provoking cisma in the church is eternal “inferno” hell.

A MUSLIM WON BY JESUS. OUR LOVE OF THE HOLY TRINITY

 

OUR  LOVE OF HOLY TRINITY, IS THE MOST IMPORTANT ISSUE OF OUR LIFES.

After the introducction to this theme we will have parts of a converted muslim to christianity.

When we experience the love of God, his love for us , and our love for thy, we feel some how that the Second Person of the Holy Trinity is the most close to us, this is natural, since this Second Person, became a perfect man. Lived among us humans, and being God at the same time. This is due to all the things he did and left for us forever, we can mention, the Gospel, te Sacraments, the Doctrine, etc. that will stay among us until the end of times, Thy will be with us, in his real own presence in the Eucharist. The Sacrament of the comunium is:  Thy, God, with its holyness, his resucitated and glorious body, his human soul, his humanity, that decided to institute the Sacrament to visit us, to embrace us with His presence in us, presence of the Holy Trinity in our soul.

A MUSLIM WON OVER BY JESUS

These are parts of the intervieu with Timo Aytac Güzelmansur.

Q.-  How did your conversion to Catholicism come about.

A.- “I began to approach the Christian faith at the age of 18, after meeting a Christian with whom I became friends……I come from a Muslim family…….. After  my encounter with some Chistians I began to read the Bible, in particular the New Testament, And I was inmediately fascinated by the person of Jesus. This fascination wich still overwelms me, and the surprise (because of the wonder) that Jesus loves me so much, as to go upon the Cross and give his life for me, are the reasons why I became a Christian”.

As you can imagine this brougth Timo different reactions with his family and friends, it took certain distancing with his father, frieds broke off all contact, so I emigrated. In two years I decided to be baptized and took the Christian name of Timothy.

Q.- What aspect of Chistianity struck you the most?

A.- I converted to Christianity because of Christ, as I have allready said, what still fascinates me is the love of Jesus for men. He loved us to the point of giving himself for us on the Cross. If Jesus gives his life for me, how can I respond? For me tis represents the fundamental question, and it seems logical for me to repay this love by following Christ and receivng Baptism.

Q.-  Are there aspects of Islam that you consider positive?

A.-  Islam is not a homogéneos religión. Within it we may find many religious currents and diverse cultural imprints, and all of them are presented as islamic……..there are however, various aspects in Islam that I cannot accept, like for example the relationship between man and woman, the unclear relationship with force, the often cited concept of “Holy war”.

Q.- Is peaceful coexistence between Chistian and Muslims posible?

A.-  Yes, I think that it is posible, in part because I have the impression that both  in Europe and in Turky everyone knows Little about the other. We often live close to one another but not with the other. We must show more interest in the others by exchanging our religious experiences . As persons seeking the will of God  we have many global challenges that we can overcome only together.

It seems to me that weigth of history is bearing down even more  upon us and upon the  possibility of knowing one another. This is nonetheless the time, as Vatican Council II said in the document “Nostra Aetate” on the religions, to leave aside the past, in order to seek to understand one another sincerily and mutually, and to support together the promotion and protection of social rigths, wich are moral goods; not last, among these rigths, peace and freedom for men. We must have the courage to approach one another.

He tells us regarding convertions of musims to cristianity, in the first place he mentions that the profound  religioun sensibility of them, when having the oportunity of knowing Cristianity, in their seek of God, they find the peace and acceptance, as a new ítem a new discovery. Other reasons are the will to integrate completly, and this includes the acceptance of creeds of the majority.

He feels a great sorrow due to the christians that are slained in muslim countries or by muslims in not islamic places, and comments the rice of Young people, that do not want to be exploited by the power of the state, they want more freedom for their wrigths.

Finnaly he argues that there is need of more education and formation, with voices of opposition to fundamentalism, that are also in in great need.

Taken from the intervieu done by Lorenzo Fazzini with help of Antonio Ripamonty.

Prepared by Jordi Casas.

THE VOICE OF CONCIENCE.

 

 THE VOICE OF CONCIENCE.

Taken from the numbers 58 to 63 of the ENCYCLICAL, VERITATIS SPLENDOR  of Saint John Paul II.

Due to the importance of being concient of all our acts, I have considered very useful to print from the enciclical only this numbers, being my recomendation to know the complete document.

58. The importance of this interior dialogue of man with himself can never be adequately appreciated. But it is also a dialogue of man with God, the author of the law, the primordial image and final end of man. Saint Bonaventure teaches that "conscience is like God's herald and messenger; it does not command things on its own authority, but commands them as coming from God's authority, like a herald when he proclaims the edict of the king. This is why conscience has binding force".¹⁰³ Thus it can be said that conscience bears witness to man's own rectitude or iniquity to man himself but, together with this and indeed even beforehand, conscience is the witness of God himself, whose voice and judgment penetrate the depths of man's soul, calling him fortiter et suaviter to obedience. "Moral conscience does not close man within an insurmountable and impenetrable solitude, but opens him to the call, to the voice of God. In this, and not in anything else, lies the entire mystery and the dignity of the moral conscience: in being the place, the sacred place where God speaks to man".¹⁰⁴

59. Saint Paul does not merely acknowledge that conscience acts as a "witness"; he also reveals the way in which conscience performs that function. He speaks of "conflicting thoughts" which accuse or excuse the Gentiles with regard to their behaviour (cf. Rom 2:15). The term "conflicting thoughts" clarifies the precise nature of conscience: it is a moral judgment about man and his actions, a judgment either of acquittal or of condemnation, according as human acts are in conformity or not with the law of God written on the heart. In the same text the Apostle clearly speaks of the judgment of actions, the judgment of their author and the moment when that judgment will be definitively rendered: "(This will take place) on that day when, according to my Gospel, God judges the secrets of men by Christ Jesus" (Rom 2:16).

The judgment of conscience is a practical judgment, a judgment which makes known what man must do or not do, or which assesses an act already performed by him. It is a judgment which applies to a concrete situation the rational conviction that one must love and do good and avoid evil. This first principle of practical reason is part of the natural law; indeed it constitutes the very foundation of the natural law, inasmuch as it expresses that primordial insight about good and evil, that reflection of God's creative wisdom which, like an imperishable spark (scintilla animae), shines in the heart of every man. But whereas the natural law discloses the objective and universal demands of the moral good, conscience is the application of the law to a particular case; this application of the law thus becomes an inner dictate for the individual, a summons to do what is good in this particular situation. Conscience thus formulates moral obligation in the light of the natural law: it is the obligation to do what the individual, through the workings of his conscience, knows to be a good he is called to do here and now. The universality of the law and its obligation are acknowledged, not suppressed, once reason has established the law's application in concrete present circumstances. The judgment of conscience states "in an ultimate way" whether a certain particular kind of behaviour is in conformity with the law; it formulates the proximate norm of the morality of a voluntary act, "applying the objective law to a particular case".¹⁰⁵

60. Like the natural law itself and all practical knowledge, the judgment of conscience also has an imperative character: man must act in accordance with it. If man acts against this judgment or, in a case where he lacks certainty about the rightness and goodness of a determined act, still performs that act, he stands condemned by his own conscience, the proximate norm of personal morality. The dignity of this rational forum and the authority of its voice and judgments derive from the truth about moral good and evil, which it is called to listen to and to express. This truth is indicated by the "divine law", the universal and objective norm of morality. The judgment of conscience does not establish the law; rather it bears witness to the authority of the natural law and of the practical reason with reference to the supreme good, whose attractiveness the human person perceives and whose commandments he accepts. "Conscience is not an independent and exclusive capacity to decide what is good and what is evil. Rather there is profoundly imprinted upon it a principle of obedience vis-à-vis the objective norm which establishes and conditions the correspondence of its decisions with the commands and prohibitions which are at the basis of human behaviour".¹⁰⁶

61. The truth about moral good, as that truth is declared in the law of reason, is practically and concretely recognized by the judgment of conscience, which leads one to take responsibility for the good or the evil one has done. If man does evil, the just judgment of his conscience remains within him as a witness to the universal truth of the good, as well as to the malice of his particular choice. But the verdict of conscience remains in him also as a pledge of hope and mercy: while bearing witness to the evil he has done, it also reminds him of his need, with the help of God's grace, to ask forgiveness, to do good and to cultivate virtue constantly.

Consequently in the practical judgment of conscience, which imposes on the person the obligation to perform a given act, the link between freedom and truth is made manifest. Precisely for this reason conscience expresses itself in acts of "judgment" which reflect the truth about the good, and not in arbitrary "decisions". The maturity and responsibility of these judgments — and, when all is said and done, of the individual who is their subject — are not measured by the liberation of the conscience from objective truth, in favour of an alleged autonomy in personal decisions, but, on the contrary, by an insistent search for truth and by allowing oneself to be guided by that truth in one's actions.

 

Seeking what is true and good

62. Conscience, as the judgment of an act, is not exempt from the possibility of error. As the Council puts it, "not infrequently conscience can be mistaken as a result of invincible ignorance, although it does not on that account forfeit its dignity; but this cannot be said when a man shows little concern for seeking what is true and good, and conscience gradually becomes almost blind from being accustomed to sin".¹⁰⁷ In these brief words the Council sums up the doctrine which the Church down the centuries has developed with regard to the erroneous conscience.

Certainly, in order to have a "good conscience" (1 Tim 1:5), man must seek the truth and must make judgments in accordance with that same truth. As the Apostle Paul says, the conscience must be "confirmed by the Holy Spirit" (cf. Rom 9:1); it must be "clear" (2 Tim 1:3); it must not "practise cunning and tamper with God's word", but "openly state the truth" (cf. 2 Cor 4:2). On the other hand, the Apostle also warns Christians: "Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Rom 12:2).

Paul's admonition urges us to be watchful, warning us that in the judgments of our conscience the possibility of error is always present. Conscience is not an infallible judge; it can make mistakes. However, error of conscience can be the result of an invincible ignorance, an ignorance of which the subject is not aware and which he is unable to overcome by himself.

The Council reminds us that in cases where such invincible ignorance is not culpable, conscience does not lose its dignity, because even when it directs us to act in a way not in conformity with the objective moral order, it continues to speak in the name of that truth about the good which the subject is called to seek sincerely.

63. In any event, it is always from the truth that the dignity of conscience derives. In the case of the correct conscience, it is a question of the objective truth received by man; in the case of the erroneous conscience, it is a question of what man, mistakenly, subjectively considers to be true. It is never acceptable to confuse a "subjective" error about moral good with the "objective" truth rationally proposed to man in virtue of his end, or to make the moral value of an act performed with a true and correct conscience equivalent to the moral value of an act performed by following the judgment of an erroneous conscience.¹⁰⁸ It is possible that the evil done as the result of invincible ignorance or a non-culpable error of judgment may not be imputable to the agent; but even in this case it does not cease to be an evil, a disorder in relation to the truth about the good. Furthermore, a good act which is not recognized as such does not contribute to the moral growth of the person who performs it; it does not perfect him and it does not help to dispose him for the supreme good. Thus, before feeling easily justified in the name of our conscience, we should reflect on the words of the Psalm: "Who can discern his errors? Clear me from hidden faults" (Ps 19:12). There are faults which we fail to see but which nevertheless remain faults, because we have refused to walk towards the light (cf. Jn 9:39-41).

Conscience, as the ultimate concrete judgment, compromises its dignity when it is culpably erroneous, that is to say, "when man shows little concern for seeking what is true and good, and conscience gradually becomes almost blind from being accustomed to sin".¹⁰⁹ Jesus alludes to the danger of the conscience being deformed when he warns: "The eye is the lamp of the body. So if your eye is sound, your whole body will be full of light; but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!" (Mt 6:22-23). Prepared by JCS.

THE MESSIAH AND ITS RELIGION

 

THE MESSIAH AND ITS RELIGION.

The teachings of Jesus Christ, as example for all mankind, of course  has no rival, the evidence of his religión is divine, due to comming from God All Migthy. Other religions come from men, that have not an origin different from any other man, but as Jesus is the Second Person of the Holy Trinity, that has taken flesh, is real God and real man, lets remenber that all the revelation contained in the Old Testament is the preparation of his comming to earth, being his preence among us the will of God Father, that allows his son to come to us with the powers to save  and give us the opportunity of salvation. Therefore his teachings, his Religion, with its Institutions, Sacraments, and the Authority given to his Church and Hierarchy, present us his salvation purposes, and his claims of reverence, obedience, imitation, and fervent love.

 

The more we contemplate Chist´s Gospels the more we shall be impressed with its genuiness and reality the Evangelists bear the marks of truth beyond all other historians. They set before us the most extraordinary being who ever appeared on earth. They never speak for themselves, they manifest only one deep venerationfor for their Master.

 

In their discourse they show the character of Christ, wich could not have etered the thougths of man, they simply could not have been imagined, therefore it has to be acknowledged its divine origin. His teachings, and let me just name one of them, due its great importance, and could not have any previous indication is:  the Trinity of God, Three Persons in one single Divinity. The force of this argument should transport us to a dimention in Christ´s Revelation, over any other religious knowledgment.

 

Among all nations, the jewish was the most marked, they realy felt that no other nation in the world had more wrigths than them to be the leaders in all senses, and that they should dominate over the roman and other empires, everywhere, every time, and were waiting the Messiah that was to come soon, acording to Revelation. What they expected was a leader that would be the kind of powerfull King, as had been David and Salomon, and would banish the roman occupation, creating a powerful army, the hatred occupant,  with its idolatrous goverment, tax collection, was regarded as the intruder to be overcomed and after, to be a conquered state by them.

 

In effect the Messiah came, but it was absolutely different from what the majorty was expecting, He was not the person to fulfill their expectations of dominion, his teachings were unexpected by the majority, he teached: Repent for the kingdom of heaven is at hand, love and forgive your enemies, lay down treasures of earth and lay them up in heaven, seek charity and love, and so on.

 

Among this singular people, appeared Jesus of Nazareth, his first words were, “Repent, for the kingdom of heaven is at hand”. Many, the majority of them could not beleive that Jesus was the Messiah, never the less we find many thronged by Him and surrounding Him, listening carefully to his teachings and marvelled by his miracles, in curing and resucitating. Never a Word about Rome, conquest, or domination. Instead the Glories of God and the long expected kingdom of heaven.

Instead of  war and victory, He commands his heares to love, to forgive, to bless their enemies, he spaks of peace, proclaiming the happyness and eternity of the incorruptible inmortal life as the true end of their being,  honoring the kingdom from wich He comes.

 

Jesus Christ as a child and a  Young human person grew up as any other among his community and Heard the opinions that the jewish people handeled at that time, burning with one passion, “to overtrow the roman dominion”. And we see in Him, the escape from any influence of that society. We find Him untouched by those feelings, and surrounded by the teaching of a mother and a father that were influenced only by the law of Moses, and were close, very and conscious of its commandments. This is an other proof of the veracity of his predication, that came directly from God, no human interventios was in his life, that as a carpenter before and after the death of Saint Joseph, consisted in working with its hands. Away from the bitter abhorrence of the people with wich He must have dealt with.

 

The religión that He taught, was the continuation of the previous Revelation, from this is that the difference of testaments, old and new, exist. But the enormous difference  is in what the profets inpired from the Spirit of God taugth to regular men, and the Summit of his Revelation done by his own Son, due to the great importance for our salvation, and the unmeasurable love of God to mankind, for THY wants all men to go to heaven for eternity, but leaving the possibility to our  freedom, it is each one of us who decides wether to live according to Gods will, or not.

 

We should know as much of Jesus and the Holy Virgin, in order to know them as well as posible, love them, since we cannot love what we do not know, and we will be  able to love them more if we know them better, and get their help to reach the kind of life that will assure our salvation, pray to them, for their help, since by ourselves alone we cannot.

 

Prepared by Jorge Casas.