Frequently Asked Questions

God reveals himself in Creation. Jesus told his disciples: “Think of the flowers growing in the fields; they never have to work or spin; yet not even Solomon in all his regalia was robed like one of these. Now if that is how God clothes the grass in the field… will he not much more look after you, you men of little faith?” (Matthew 6:28-30)

God reveals himself in Old Testament. Other men depended on creation alone for their knowledge of God. This led to false ideas so that men often ended up in worshipping creation itself. But God led the Hebrew people to a unique intimacy. This revelation began with the call of Moses, when God revealed his name: “I Am who I Am.” (Exodus 3:1-15)

God reveals himself fully in Jesus Christ. The apostle, Philip, said to Jesus: “Lord, let us see the Father and then we shall be satisfied.” And Jesus replied: “To have seen me is to have seen the Father.” (John 14:9)

All sin is an offence or rebellion against God. Every sin spoils the relationship between ourselves and God. And so we must ask two questions:

  1. What does God ask of me? That is, what is God’s law for me?
  2. How do I respond to what God asks of me? That is, how do I fulfill God’s law?

The Old Testament word for sin is hata: which means to miss the mark. Sin, in other words is our failure to reach the goal set us by God. Our failure is like the arrow which fails to reach its target: or like the stone thrown from the sling which has been badly aimed.

In the New Testament Jesus explains the kind of relationship between God and ourselves: it is the most intimate possible. We sin when we separate ourselves from God like the “Prodigal Son” separating himself from the intimacy of his father’s home. Sin is like leaving our loving Father.

Its true malice is to be judged, not primarily from the action itself, but from the evil in the heart. “It is what comes out of a man that makes him unclean. For it is from within, from men’s hearts, that evil intentions emerge: fornication, theft, murder…” (Mark 7:20-21)

God did not create evil. Man in his origin was created in a state of knowing God. But man freely chose evil. As a result, the state of “knowing God” was lost: man’s nature as created by God was disturbed. This fallen nature was transmitted by way of generation to all men. Man’s first sin – original sin – is described in a symbolic way in Genesis.

The guilt and effects of man’s unique “original” sin remain as the initial reason for sin in the world. In personal sin, for which each individual is actually responsible (actual sin), man freely follows his inclinations toward evil. This sin is symbolically described in the story of the tower of Babel (Genesis 11).

Scriptures and Tradition tell us far more of restoration and redemption than of original integrity and original sin. “However great the number of sins committed, grace was even greater.” (Rom. 5: 20) In the story of Noah, for example, the rainbow becomes a sign of God’s promise of restoration. (Genesis 9)

God’s work of restoring creation was a very gradual process. It was achieved through the Jewish People and was recorded in the writings of the Old Testament. The Exodus, in which the Jews escaped from the Egyptians through the Red Sea to be given the Ten Commandments by God on Mount Sinai, always remained the formative event in their life and memory. Each year every Jewish family re-lived the event in the Passover meal.

The various stages of Jewish history are reflected in the preachings of the prophets such as Isaiah, Jeremiah, Amos. Sometimes they condemn. Sometimes they coax. But always they speak in God’s name, leading his People to love the one living and true God.

This love reaches its highest point in the Old Testament in the poetic literature, especially the Psalms. These hymns of worship reflected the Jewish longing for God and prepared them for the coming of Christ.

Jesus Christ fulfils the promise of the Old Testament. The history, the prophecies and the worship of the Jewish People are explained in the life and teaching of Jesus Christ. “He cured all who were sick. This was to fulfil the prophecy of Isaiah: ‘He took our sicknesses away and earned our diseases for us’. “(Matthew 8: 17)

The words and miracles of Jesus confirms that Jesus is truly the Son of God. The crowning sign was his exultation when the Father resurrected Jesus from the tomb. Man’s friendship with God was restored. All men, when united with Christ, could now worship the Father perfectly.

Jesus is the Son of God. And he makes us children of God by uniting us to himself. He does this by offering us his Spirit who gave him his own power. When Jesus began his work, Luke tells us: “Filled with the Holy Spirit, Jesus left the Jordan and was led by the Spirit through the wilderness.”

In the public ministry of Jesus we can only glimpse the Holy Spirit. The true power of the Spirit was fully revealed only when Jesus rose from the dead. Jesus’ miracles when, for example, he brought the dead Lazarus from the tomb, prepare us for the outpouring of the Holy Spirit on all men after the Resurrection.

It is through faith, the gift of the Holy Spirit, that we become the sons of God. Jesus could only work where there was faith. To the woman who said to herself, “If I can only touch his cloak I shall be well again”, Jesus replied: “Courage, your faith has restored you to health”. (Luke 8:48)

Jesus reveals his Father as the one who sends. “When the appointed time came, God sent his Son.” (Galatians 4:4) This revelation reflects the truth that “the Person of the Father is not made by anyone, nor created, nor begotten.” (Athanasian Creed) Traditionally, the work of creation is appropriated to the Father

Jesus reveals himself as the Son who is sent: “I have come here from God… not that I came because I chose, no, I was sent, and by him.” (John 8: 42) This mission reflects the truth that “the Person of the Son is from the Father alone, not made, not created, but begotten.” (Athanasian Creed) The Son alone became man.

Jesus reveals the Holy Spirit as one who proceeds from the Father and the Son: “When the Advocate comes, whom I shall send to you from the Father, the Spirit of truth who issues from the Father, he will be my witness.” This mission reflects the truth that “the Holy Spirit is the uncreated Person who proceeds from the Father and the Son as their eternal love.” (Credo of the People of God) The Holy Spirit completes the work of creation and salvation: “God has sent the Spirit of his Son into our hearts: the Spirit that cries, ‘Abba, Father’.” (Galatians 4:6)

The Church is an infallible sign of the presence of Christ, for the Church is given life by the same Holy Spirit who gave life to Jesus Christ. Jesus promised that the Father would send the Holy Spirit who “will teach you everything and remind you of all I have said to you.” (John 14:26) The whole People of God cannot err in belief when “from Bishops to the last layman” they show universal agreement in matters of faith and morals.

When, therefore, the Bishop of Rome speaks ex cathedra as shepherd and teacher of all the faithful, he enjoys the infallibility promised by Christ to his Church. The whole Episcopate also enjoys this infallibility when it exercises with him the supreme magisterium. Ex cathedra means from the chair; which is the symbol of authority situated in the cathedral and from which the bishop preaches, teaches and presides at the liturgy.

The truth that the Pope teaches infallibly when he defines “a doctrine concerning faith or morals to be held by the whole Church”, was always accepted by the Church but was explicitly defined by the First Vatican Council in 1870.

We enter into the communion of the Church by baptism. This requires repentance. As he began to preach, Jesus taught: “Repent, for the Kingdom of heaven is close at hand.” (Matthew 4:17) “Repentance” means “change of heart”. This change of heart is perhaps best explained in Jesus’ words: “I tell you solemnly, unless you change and become like little children you will never enter the kingdom of heaven.” (Matthew 18:3)

The sign of this repentance is baptism. Peter began his first sermon with the words: “You must repent, and every one of you must be baptised in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.” (Acts 2:38)

As Catholics, our desire for Communion cannot stop at just receiving Communion.  By giving himself to us in such a self-sacrificial way, the Lord beckons us to be just as sacrificial in our sharing of our love towards others outside of the Mass.  This is where the mission of communion will bear fruit – when we draw others into this communion as well.

At each Mass, we encounter the reality of God’s love in our senses.  With our ears, we hear the Word of love proclaimed, with our eyes, we behold the Lamb of God, and with our mouths, we taste the true goodness of Divine love.  This intimate fellowship with God completes our joy, which is what we see written in 1 John 1:1-4).

Having been nourished by Love, we leave the Mass and enter the world renewed and energized by Love.  If our awareness of the Divine Love that we meet and receive at Mass is only superficial, our response in mission will be just as superficial.  The more we are in a state of grace and are in communion ourselves, the more we are willing to avail of ourselves to “love one another as I have loved you”.

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