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Brother 5th March 2018 06:54 PM

The Catechism and comments
Fell free to dig in into any comment you may have regarding the Catechism teachings:

I'll have my personal comments:

"I. The life of man - to know and love God

1 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 Saviour. 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."

God touches us all by prevenient grace, that is, without any intervention of our free will to do good, it is up to us to us to cooperate with subsequent grace in order to be in unity with Him through formal Baptism with water or non-formal (mystical) Baptism of desire or blood if formal Baptism is not possible for different circumstances in order to enter and remain in the state of sanctifying grace. These graces are free gifts merited by Jesus Christ on the Cross, and in His Spirit is that we become members of His Body and thus obtain Eternal salvation as long as we remain in this unity by staying in the state of sanctifying grace. If the Father "sees Jesus in us" or says "I see My Son in you", we obtain salvation.

"2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.” [4] Strengthened by this mission, the apostles “went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it.” [5]"

This call is universal (Catholic), Jesus sent His Apostles to 'proclaim', to 'preach' the Gospel. It was through Tradition that the Gospel started to be spread out, not in writing. The writings of the Apostles became later.

"3 Those who with God's help have welcomed Christ's call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ's faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer. [6]"

This treasure (the Deposit of Faith) is being guarded by the Apostle's successors. We all can profess our faith by our way of living and sharing, by words and deeds the teachings of Jesus Christ through His Church from the heart.

{2:42} Now they were persevering in the doctrine of the Apostles, and in the communion of the breaking of the bread, and in the prayers.

The first Christians followed the doctrine and teachings of the Apostles (not anybody), there was no written Tradition at this point in time. They celebrated the Eucharist in communion and prayers, "breaking of the Bread" as Jesus taught.

Brother 9th March 2018 07:36 PM

"II. Handing on the Faith: Catechesis

4 Quite early on, the name catechesis was given to the totality of the Church's efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ. [7]'"

The first teachers should be the parents transmitting the Faith to their children.

"5 “Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.” [8]"

Catechists must adhere to the teachings of the Magisterium and not make their own ideas contrary to the teachings of Christ through His Church as if they were the "Magisterium" themselves. If they have an idea or opinion, they should says so, that it is their personal opinion.

"6 While not being formally identified with them, catechesis is built on a certain number of elements of the Church's pastoral mission which have a catechetical aspect, that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness. [9]"

This may be supervised by the Bishops in order to avoid people making their own "churches" within the Church.

"7 “Catechesis is intimately bound up with the whole of the Church's life. Not only her geographical extension and numerical increase, but even more her inner growth and correspondence with God's plan depend essentially on catechesis.” [10]"

Our Church is Universal so it goes to different cultures in the world, so while the message is the same, the methods of teaching may vary adapting to peoples cultures, according to the will of God.

"8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us. [11]"

The early Fathers had to fight against heresies that began since the dawn of the Church. This combat and mission continues and will continue until the end. The Saintly early Fathers were stewards of the Faith to death.

"9 “The ministry of catechesis draws ever fresh energy from the councils. the Council of Trent is a noteworthy example of this. It gave catechesis priority in its constitutions and decrees. It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching. . “ [12] The Council of Trent initiated a remarkable organization of the Church's catechesis. Thanks to the work of holy bishops and theologians such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo or St. Robert Bellarmine, it occasioned the publication of numerous catechisms."

The Catechism of Trent is available here (pdf format):

"10 It is therefore no surprise that catechesis in the Church has again attracted attention in the wake of the Second Vatican Council, which Pope Paul Vl considered the great catechism of modern times. the General Catechetical Directory (1971) the sessions of the Synod of Bishops devoted to evangelization (1974) and catechesis (1977), the apostolic exhortations Evangelii nuntiandi (1975) and Catechesi tradendae (1979), attest to this. the Extraordinary Synod of Bishops in 1985 asked “that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed” [13] The Holy Father, Pope John Paul II, made the Synod's wish his own, acknowledging that “this desire wholly corresponds to a real need of the universal Church and of the particular Churches.” [14] He set in motion everything needed to carry out the Synod Fathers' wish."

Everyone, especially Catechists need to at least read the Catechism and the Compendium of the Catechism so they may avoid teaching things blatantly contrary to Church's teaching.

Brother 26th April 2018 04:57 PM

"III. The Aim and Intended Readership of the Catechism

11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church's Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church's Magisterium. It is intended to serve “as a point of reference for the catechisms or compendia that are composed in the various countries”. [15]"

This catechism is an Official Magisterial work of reference for the faithful Catholic.

"12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful."

It is a moral obligation for catechists and teachers to (at least) read the Catechism for they are not proclaiming themselves, but Jesus and His teachings through His Church.

"15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4.

IV. Structure of this Catechism

13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord's Prayer)."

The cardinal sources of this Catechism are: (1) the Creed (2) the Sacraments (3) the Ten Commandments and (4) the Lord's Prayer (the Our Father).

"Part One: the Profession of Faith

14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men. [16] First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). the profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Saviour; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two)."

Profession of Faith is what we all the baptized are called to do, not only at a determined time, but always. We renew our Baptismal promises at the Easter Vigil ceremony. We can profess our Faith (our Believe in the Father, Son and the Holy Spirit as the One and only God; Jesus' teachings through His Church; and, with thanksgiving, proclaim the great things that He has done in our lives) at all times, because it is just and necessary.

{3:17} Let everything whatsoever that you do, whether in word or in deed, be done all in the name of the Lord Jesus Christ, giving thanks to God the Father through him.

Brother 18th July 2018 03:52 PM

Part Two: the Sacraments of Faith

15 The second part of the Catechism explains how God's salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church's liturgy (Section One), especially in the seven sacraments (Section Two).

God's salvation for us was accomplished once and for all by our Lord's Passion, this includes salvation for all people's of the past, present and future. This means that people who lived before Christ were also saved by His redemptive sacrifice. No one goes through the Father but through Christ (John 14:6).

Part Three: the Life of Faith

16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it - through right conduct freely chosen, with the help of God's law and grace (Section One), and through conduct that fulfils the twofold commandment of charity, specified in God's Ten Commandments (Section Two).

We are created in the image and likeness of God, this means that we have abstract reason, also able to love, and if we are able to love means that we have free will. We can either accept or reject God. The Holy Spirit dwells in us when we are in the state of grace, thus we are able to have true charity (Agape), selfless love, and with this fellowship with God, that is, being in the state of sanctifying grace during all of our lives, we are saved.

Part Four: Prayer in the Life of Faith

17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord's Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.

Prayer is very important in the life of the believer, it is a key element to be able to have this relationship of love with our Creator and His Kingdom (Church), be able to recognize that we are not gods and that all that we have (even things such as being able to breath, walk, see, etc.) is because God has given us. "A man is not able to receive anything, unless it has been given to him from heaven." (John 3:27). It is trough sincere prayer that our lives can go according to God's will and accomplish our daily lives' duties in a holy manner knowing that we also count with God's help in our endeavors. God does not separate from us, but we can separate ourselves from God and endanger our lives.

Ron Conte 18th July 2018 04:31 PM

"The early Fathers had to fight against heresies that began since the dawn of the Church. This combat and mission continues and will continue until the end."

We are losing the battle against heresy. Teachers of heresy and various other errors are widely accepted by the laity and by priests and bishops. Few seem able to distinguish between doctrine and heresy, between healthy food and poison.

Brother 25th July 2018 04:21 PM

V. Practical Directions for Using this Catechism

18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.

The current Catechism is a compendium of the teachings of the Church throughout about the 2,000 years of Her history. But since the Church is a Body (Rom 12:4-5) (1 Cor 12:12-31) (teaching which St. Paul understood and was illuminated on his way to Damascus (Acts 9:3-4)), She grows, She develops (Dei Verbum #8,2), as any -body- does. Jesus also compares the Kingdom of Heaven as a mustard seed which grows (Matthew 13:31-32), and this Kingdom already starts with His Church where there are "wheat and weeds”, that is a field where there are good and bad people (Matt 13:24-30); so Jesus is not referring to Heaven here for we know that there is no bad people (or “weeds”) in Heaven (Revelation 21:27). Or like 'leaven' which makes bread grow or (expand) (Matt 13:33). Therefore, this current Catechism can be revised with further, more in depth teachings and insights in the future as Her teachings and She in general develops (of the Same and Unchanging Deposit of Faith).

19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.

A faithful Catholic should study the Bible along with the Catechism and Magisterial teachings. For the Bible cannot be understood alone (2 Peter 1:20) (2 Peter 3:16-17) (Acts 8:26-31) and "the task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church, whose authority is exercised in the name of Jesus Christ." (Dei Verbum # 10, 2). Notice that since beginning the faithful was subject to the teachings of the Apostles (Acts 2:42), not anybody, and the Church is the Pillar and Foundation of truth (1 Tim 3:15).

20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.

Because of these reasons, it's good to check the small prints indications as well.

21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.

22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit's teaching in condensed formulae. These "IN BRIEF" summaries may suggest to local catechists brief summary formulae that could be memorized.

The "IN BRIEF" are conclusions of the same teachings but they are also very good for references and helpful for the person's easy understanding and learning.

Brother 24th August 2018 06:32 PM

"VI. Necessary Adaptations

23 The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct.17"

As noted previously, this Catechism can be reformed from time to time. It contains dogmas (infallible teachings subject to the full assent of faith, also called divine and catholic faith) but also non-infallible teachings (subject to a limited possibility of error, and require only the religious submission of will and intellect, not the full assent of faith).

"24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful:"

Our Church is Universal so this Catechism has to be adapted to diverse cultures where the faithful is from to the extent the Gospel message is presented properly.

"Whoever teaches must become "all things to all men" (⇒ I Cor 9:22), to win everyone to Christ. . . Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers.... Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct.18"

Preaches must not impose their particular culture to others; otherwise they fall into the error of ethnocentrism.

"Above all - Charity

25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism:

The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love.19"

Jesus Christ is the true and original Master, the other masters (priests, catechists, teachers, etc.) simply follow His teachings by deeds and example, no more. If they exceed their limits, then they are no longer our masters or fathers (Matt 23:4-12). "Teachers" who exceed their limits are no longer shepherds for they have ceased to perform the role they have been called to do by taking care of themselves (Ezekiel 34).

[James 3]
{3:1} My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment.

Brother 7th September 2018 07:13 PM





26 We begin our profession of faith by saying: "I believe" or "We believe". Before expounding the Church's faith, as confessed in the Creed, celebrated in the liturgy and lived in observance of God's commandments and in prayer, we must first ask what "to believe" means. Faith is man's response to God, who reveals himself and gives himself to man, at the same time bringing man a superabundant light as he searches for the ultimate meaning of his life. Thus we shall consider first that search (Chapter One), then the divine Revelation by which God comes to meet man (Chapter Two), and finally the response of faith (Chapter Three).

The Catechism begins with our profession of faith as believers in God. The Creed is our "Symbolum" for we share the same faith. If you go far away to another place in the world, you will identify a Catholic with this "symbol" which is our Creed; otherwise, if that other person has a different creed, then he is not a Catholic. Therefore, it is important to identify ourselves with this "symbol", our Creed which we profess, but not only from our lips out only, but truly believing and practicing it.



I. The Desire for God

27 The desire for God is written in the human heart, because man is created by God and for God; and God never ceases to draw man to himself. Only in God will he find the truth and happiness he never stops searching for:

The dignity of man rests above all on the fact that he is called to communion with God. This invitation to converse with God is addressed to man as soon as he comes into being. For if man exists it is because God has created him through love, and through love continues to hold him in existence. He cannot live fully according to truth unless he freely acknowledges that love and entrusts himself to his creator.1

This is what separate us from lower animals, that we have a spiritual and immortal soul. Animals do not acknowledge nor desire to be in union with God, but we do because our soul is spiritual and we have free will. We have abstract intelligence and free will, we have creative minds, able to reason and choose good or evil. Thus our dignity rests on the fact that we have been created by God in His image and likeness.

28 In many ways, throughout history down to the present day, men have given expression to their quest for God in their religious beliefs and behaviour: in their prayers, sacrifices, rituals, meditations, and so forth. These forms of religious expression, despite the ambiguities they often bring with them, are so universal that one may well call man a religious being:

From one ancestor (God) made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him - though indeed he is not far from each one of us. For "in him we live and move and have our being."2

Man can arrive at the certain conclusion that God exists by reason alone (for more on this subject see this post: ).

Man does not need to be taught that God exist from someone else in order for him to learn about it. Man does not need to be taught to be religious in order for him to be religious. Ancient civilizations, native cultures, even the Greeks, who were polytheists, had made an altar to the "Unknown god"(Acts 17:22-23). However, this natural religiosity needs to be polished or corrected by the teachers of God's Church (Matthew 28:18-20) (Mark 16:15) (John 20:21). The natural religiosity is good for God has created us with it (it comes with the package); however, it needs to be educated, as a diamond, which is good, but needs polishing.

29 But this "intimate and vital bond of man to God" (GS 19 # 1) can be forgotten, overlooked, or even explicitly rejected by man.3 Such attitudes can have different causes: revolt against evil in the world; religious ignorance or indifference; the cares and riches of this world; the scandal of bad example on the part of believers; currents of thought hostile to religion; finally, that attitude of sinful man which makes him hide from God out of fear and flee his call.4

Since we live in a sinful world, secular society, and even bad example of believers, the reality that God exists can obscured in man’s mind.

30 "Let the hearts of those who seek the LORD rejoice."5 Although man can forget God or reject him, He never ceases to call every man to seek him, so as to find life and happiness. But this search for God demands of man every effort of intellect, a sound will, "an upright heart", as well as the witness of others who teach him to seek God.

God, by His Divine Providence, never ceases to call man in order to come back to Him. There is always ample opportunity for a reasonable man to come back to God, at least implicitly, by staying in the state of grace.

You are great, O Lord, and greatly to be praised: great is your power and your wisdom is without measure. and man, so small a part of your creation, wants to praise you: this man, though clothed with mortality and bearing the evidence of sin and the proof that you withstand the proud. Despite everything, man, though but a small a part of your creation, wants to praise you. You yourself encourage him to delight in your praise, for you have made us for yourself, and our heart is restless until it rests in you.6

God loves each and everyone of us as we are. We don't need to do something for God to love us for He is Love Himself. We cannot ask the light to cease to illuminate for it is contrary to its nature. Similarly, God cannot cease to love us for He is Love. We just need to freely correspond to this love so that we can be united in a familiar way with our Giver.

Brother 25th October 2018 06:45 PM

II. Ways of Coming to Know God

31 Created in God's image and called to know and love him, the person who seeks God discovers certain ways of coming to know him. These are also called proofs for the existence of God, not in the sense of proofs in the natural sciences, but rather in the sense of "converging and convincing arguments", which allow us to attain certainty about the truth. These "ways" of approaching God from creation have a twofold point of departure: the physical world, and the human person.

32 The world: starting from movement, becoming, contingency, and the world's order and beauty, one can come to a knowledge of God as the origin and the end of the universe.

As St. Paul says of the Gentiles: For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made.7

And St. Augustine issues this challenge: Question the beauty of the earth, question the beauty of the sea, question the beauty of the air distending and diffusing itself, question the beauty of the sky. . . question all these realities. All respond: "See, we are beautiful." Their beauty is a profession [confessio]. These beauties are subject to change. Who made them if not the Beautiful One [Pulcher] who is not subject to change?8

We can reach at the conclusion of the existence of God by natural reason. See this post on the subject:

33 The human person: with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, with his longings for the infinite and for happiness, man questions himself about God's existence. In all this he discerns signs of his spiritual soul. the soul, the "seed of eternity we bear in ourselves, irreducible to the merely material",9 can have its origin only in God.

We humans have a spiritual immortal soul, lower animals do not. Lower animals have a mortal soul which dies when they die, and they are not spiritual because they cannot reach at the conclusion of the existence of God, they do not worship Him, they do not have free will and only act following their instincts.

34 The world, and man, attest that they contain within themselves neither their first principle nor their final end, but rather that they participate in Being itself, which alone is without origin or end. Thus, in different ways, man can come to know that there exists a reality which is the first cause and final end of all things, a reality "that everyone calls God".10

Jesus says that He is God when He says "I am the Alpha and the Omega, the First and the Last, the Beginning and the End." (Rev 22:13) meaning that there is nothing before Him and nothing after Him for He is Eternity.

35 Man's faculties make him capable of coming to a knowledge of the existence of a personal God. But for man to be able to enter into real intimacy with him, God willed both to reveal himself to man, and to give him the grace of being able to welcome this revelation in faith.(so) the proofs of God's existence, however, can predispose one to faith and help one to see that faith is not opposed to reason.

Man can reasonably arrive at the conclusion of the existence of God but man still needs Divine Revelation (Sacred Tradition and Sacred Scripture) in order to know the truths about Him and have the correct intimate relationship with the Creator. Faith and reason cannot contradict each other because God is Truth and whatever truth man is able to discover by reason, that truth is supported by Faith. But faith is beyond reason for our minds are limited, we are limited creatures, we are not gods and cannot grasp the infinity of the One True God, yet our faith is reasonable. We can reasonably explain to a certain extent the mysteries of our Faith.

Brother 5th November 2018 09:26 PM

III. The Knowledge of God According to the Church

36 "Our holy mother, the Church, holds and teaches that God, the first principle and last end of all things, can be known with certainty from the created world by the natural light of human reason."11 Without this capacity, man would not be able to welcome God's revelation. Man has this capacity because he is created "in the image of God".12

We humans have free will, able to freely choose good from evil with our intellectual capacity. Also able to arrive to the reasonable conclusion that the universe cannot be created by mere chance, but that there must be a Creator of all things.

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:

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

Sins obscures Truth to man, thus he is not able to "see" God being in darkness. Light repels darkness and reveals truth. Jesus taught at His Sermon on the Mount that a "clean of heart shall see God" (Matt 5:8 ). A man in a darkened room may think that all is in order, but a dim light is enough to reveal any mess and filthiness in that room. But sometimes, out of the sin of pride (a stain, a mud), a man can cover himself his eyes so even if light is in front of him, he is not able to see. There is no worse blind man, than the man who does not want to see. But a man who is sincere and "cleans his heart", shall be able to know, experience or "see" God in his life. The evidence that God exists is in front of us, in creation, it only takes reason to arrive at this conclusion, but sin blurs and even blinds man from this truth.

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

The truth that acts such as abortion, euthanasia, murder, theft, lie, homosexual acts, and the like, are intrinsic evils, can be reasonably known by us humans, but sin makes us evade this reality and to think and eventually even to believe that these acts are "good".

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