truths of our faith. “From infancy to death human life
is surrounded by their watchful care and intercession” (CCC 336).
Love,
obedience and gratitude to the guardian angel is by no means something
“for children only.” It is for all those who care for their own good, and how
to appreciate the signs of God’s love. In our spontaneous openness to the
supernatural and the world of spirits, we Filipinos have no difficulty in
accepting the existence of the angels and revering them. Many of us, at
Baptism, are given the names Angelo, Angela, Gabriel, Raphael, and especially
Miguel. We trust in the protection and guidance of our guardian angels,
particularly in moments of need.
D. New
Creation
338. From a Christian perspective, all creation is seen as ordered to, and
perfected in, the New Creation brought about by the Passion-Death-Resurrection
of Christ our Lord, “the Alpha and Omega, the Beginning and the End” (Rv
21:6; cf. 2 Pt 3:13). “This means that if anyone is in Christ, he is a new
creation. The old order has passed away; now all is new. All this has been done
by God who has reconciled us to Himself through Christ . . .” (2 Cor 5:17).
IV.
MEANING OF CREATION
FOR
HUMAN PERSONS
339. We Filipinos naturally tend to take
everything personally. Creation therefore becomes more meaningful for us when
seen from a personal perspective. From this view, three personal aspects
of creation are particularly helpful in leading us to a more dynamic
understanding of creation.
First, most striking is the sense of God’s continuing creativity,
as going on now (cf. CCC 301). Our Creator “calls into being
those things which had not been” (Rom 4:17). He is the God “who gives to
all life and breath and everything else . . . . In Him we live and move and
have our being” (Acts 17:25, 28). The first personal aspect of
the doctrine of creation, then, is that God is creating, sustaining each of
us in existence, now! “How could a thing remain, unless you willed
it; or be preserved, had it not been called forth by you?” (Wis 11:25).
A second personal dimension is the responsibility
with which all human persons are invested: “Let us make man in our image, after
our likeness. Let them have dominion over the fish of the sea, the birds of the
air . . . all the creatures that crawl on the ground” (Gn 1:26). God
puts purpose into creation, and human persons constitute its organizing force.
340. PCP II
lays great stress on the “Universal Purpose of Earthly Goods” and the “Integrity
of Creation.” With both it details our responsibilities as Filipino
Catholics regarding private property and ecological care of the earth (cf.
PCP II 297-303; 321-24). Vatican II has proposed the basic grounds given us
by our Creator for this responsibility:
Created in God’s image, we were commanded to conquer
the earth with all it contains, and to rule the world in justice and holiness;
we were to acknowledge God as Creator of all things and relate ourselves and
the totality of creation to Him, so that through our dominion over all things,
the name of God would be majestic in all the earth (GS 34).
341. This “responsibility”, then, also involves
our human “solidarity”, that “firm and persevering determination to
commit oneself to the common good, i.e., the good of all and of each
individual, because we are really responsible for all” (PCP II 295; cf. SRS
38). We are called to exercise responsible STEWARDSHIP over all creation.
Such a stewardship is exercised in our daily activities which we can rightfully
consider as a prolongation of God’s continuing work of creating, and a service to our fellow men and women. One sign
of “living Faith” is that we realize God’s graceful, supporting presence in all
our good thoughts, words, and deeds. Far from being “in competition with God,”
we recognize in the depths of our hearts and minds, the truth of Christ’s
simple assertion: “apart from me you can do nothing” (Jn 15:5).
342. A third personal characteristic of
the Christian doctrine of creation is the Creator’s promise to be with
His creatures. “Fear not, I am with
you; be not dismayed, I am your God” (Is 41:10). So the Psalmist can
confidently sing: “Our help is in the name of the Lord, who made heaven and
earth” (Ps 124:8). Against all the deep-set fears and anxieties besetting
us all, our loving Creator offers us: 1) a hope of ultimate fulfillment
of all our yearnings; 2) a basic vision or pattern of the
relative importance of things, so we can order our lives accordingly,
and 3) a promise of inner strength and peace of soul unifying our
lives.
V.
DIVINE PROVIDENCE
343. We Filipino Christians have deep trust in God’s
all-knowing and loving Providence. For He is the Creator, who “covers the heavens
with clouds, who provides rain for the earth; who makes the grass sprout on the
mountains, and herbs for the service of men” (Ps 147:8). By His
providence God protects and governs all things which He has made. He “reaches
from end to end mightily and governs all things well” (Wis 8:1; cf. CCC 302). For “nothing is
concealed from Him; all lies bare and exposed to the eyes of Him to whom we
must render an account (Heb 4:l3). This includes even “those things
which are yet to come to existence through the free action of creatures” (Vatican I, ND
413).
344. The special Providence of God concerns man, the crown
of His creation (cf. CCC 307). Some have explained how we are the “image
of God” by reason of our rationality, or because of our spiritual soul, or in
view of our capacity to make moral judgments. Vatican II put the stress on
man’s interrelationships, man-in-community, starting with the most basic human
community described in Genesis: “male and female He created them” (Gen
1:27). “For by his innermost nature man is a social being, and unless he
relates himself to others he can neither live nor develop his potential” (GS
12).
345. God’s special Providence relative to man’s social nature is
especially evident today in the common thrust toward unity __ despite
all the tragic obstacles impeding its accomplishment. So Vatican II stresses
this basic unity of the human family under God:
All peoples form a single community; their origin is
one, for God made the whole human race to dwell over the entire face of the
earth. One also is their final goal, God. His providence, the manifestations of
His goodness, His plan of salvation, extend to all men (cf. 1 Tim 2:4) until
the moment when the elect will be gathered in the Holy City whose light shall
be the glory of God, when the nations will walk in His light (cf. Rv 21:23f;
NA 1).
346. We know that God’s providence does not
abolish all evil and suffering from the world. But it does offer the believing
Christian the spiritual strength and hope needed to face these evils and refuse
to be overcome by them (cf. CCC 309-14). And so we pray: “But deliver us
from evil. Amen” (Mt 6:13).
INTEGRATION
347. Moral
Dimensions. PCP II gives “being created in the image and
likeness of God” as sure Christian basis for our inalienable dignity and
our social responsibilities (cf. PCP II 296; PP). We are called
to “imitate God our Creator both in working and also in resting, since God
Himself wished to present His own creative activity under the form of work
and rest” (LE 25).
Thus the conviction that God is creating every
human person continually in His own image and likeness is the immediate source
for the second of the “great commandments”: “You shall love your neighbor as
yourself” (Mt 22:37-38).
348. The ecology crisis today highlights
further our moral obligation, flowing from our God-given stewardship over the
earth, not only to use its goods responsibly, but to treat them with real
respect as gifts from our Creator. The
tremendous advances in modern science and technology have heightened this moral
responsibility immeasurably, since now, for the first time in history,
we have the physical capacity to improve or completely
destroy our earthly home. PCP II has called for a “comprehensive
theology of STEWARDSHIP [which] makes ecology a special concern of the social
action apostolate. . . in view of making everyone a true steward of God’s
creation” (PCP II Decrees, Art. 31,1).
349. Worship
Dimensions. Vatican II declares: “The faithful
must learn the deepest meaning and value of all creation, and its orientation
to the praise of God” (LG 36). This is expressed in the liturgy where
the doctrine of God, Maker of heaven and earth, is repeated constantly. Two examples will suffice. In the Offertory of the
Mass the celebrant prays: “Blessed are you, Lord God of all creation, through
your goodness we have this bread to offer, which earth has given and human
hands have made.” Again at the Sanctus, the whole congregation prays:
“Holy, holy, holy Lord, God of power and might, heaven and earth are full of
your glory.” Clearly God as Creator is central to the liturgy.
350. The specifically Christian insight
into the worship dimension of creation is expressed in the Paschal Mystery.
Thus “we are truly His handiwork, created in Christ Jesus to lead the life of
good deeds which God prepared for us in advance” (Eph 2:10). The “good
works” of this new worship for all those who are re-created in Christ are
nowhere summarized more simply and sharply than in the ancient prayer: soli
Deo gloria __ to God alone be the glory!
QUESTIONS AND ANSWERS
351. What does “God is Creator of
heaven and earth” mean?
To
“create” means to put and keep something in existence. God is Creator because
He puts and sustains everything in existence. He is the maker and final
goal of everything that exists, all things visible and invisible.
352. Why is the doctrine of
creation important for us today?
The
truth of creation means that God’s loving creativity builds into each of us a meaning,
purpose and destiny which nothing can take away from us.
353. What does the term “Creator”
tell us about God?
“Creator”
means God is absolutely unique and different from everything else as the
only Uncreated Reality, but also related intimately to everything
that exists by His sustaining creative power.
354. Who is God the Creator?
The
Triune God: Father, Son and Spirit, is the Creator. The Father creates through
his Word (Son) in their Holy Spirit.
355. Do Christians hold a special
idea of creation?
Yes,
for Christians “everything in heaven and on earth was created in Christ, . . .
all were created through him, and for him. He is before all else that is. In
him everything continues in being” (Col
1:16-17).
356. Is God creating now?
Yes,
God continues to create and to sustain in existence the whole world and
everything in it. At every moment of their existence, God is the ultimate
origin and source, unifying center, and final goal of all things.
357. Does the Genesis account of
creation contradict the scientific theory of evolution?
No.
In affirming that God is the ultimate cause of all that exists, Genesis gives
its ultimate meaning and purpose —“Why” the world exists. It does not
treat “how” the physical world came to be in its present condition,
which is what the theory of evolution tries to explain.
358. Why does God create?
God
freely creates out of sheer love, to share His own divine life and
goodness. Creation is the first step in God’s plan of salvation for all
through Jesus Christ.
359. How does God create?
God
the Father creates through a simple act of His divine Word, the Son, in the
power of the Holy Spirit. Each divine Person in the Blessed Trinity is active
in the one divine creative act.
“Through
Him [the Word] all things came into being, and apart from Him nothing came to
be” (Jn 1:3).
360. What effect does “being
created” have on everything?
Being
created means all things are equal in being totally dependent on God for
their very existence, and therefore
• not to be feared or worshipped,
but
• respected for their own
God-given, built-in stability, truth and goodness, with their own laws and
values.
361. Who is at the top of all
creatures?
Christian
Faith teaches that human persons are the center and crown of all things
on earth.
This is confirmed by Christ’s coming to
save us all from sin and raise all to a “New Creation” through his
Passion-Death-Resurrection.
362. How is creation a “personal
truth” for us?
God
is personally present and sustaining each of us now in our daily
lives. Moreover He calls each of us to personal responsibility in solidarity
with others for the common good of all and of the earth itself.
363. Are there invisible,
spiritual realities?
Scripture
affirms that God’s creation includes pure spirits, angels, who serve God as
instruments of His Divine Providence for us.
Angels played an active role in the Old
Testament, in the life of Jesus and of the Church. God entrusts each human
being to the guidance and protection of a guardian angel.
364. What is “Divine Providence”?
God
continues to sustain and care for everything He created (general Providence), with special Providence in drawing sinful mankind back
to Himself through the redemptive sacrifice of Christ and the grace of the Holy
Spirit.
“We
know that God makes all things work together for the good of those who have
been called according to His decree. . . For I am certain that neither life nor
death . . . nor any other creature will be able to separate us from the love of
God that comes to us in Christ Jesus, our Lord” (Rom 8:28, 38-39).
Chapter 8
The Fall from Glory
They certainly had
knowledge of God, yet they did not glorify Him as God or give Him thanks; . . .
their senseless hearts were darkened . . . they exchanged the glory of the
immortal God for images representing mortal man, birds, beasts, and snakes.
(Rom 1:21-23)
The secret force of
lawlessness is already at work. . . We are bound to thank God for you always,
beloved brothers in the Lord, because you are the first fruits of those whom
God has chosen for salvation, in holiness of spirit and fidelity to truth. He
called you through our preaching of the good news so that you might achieve the
glory of our Lord Jesus Christ.
(2 Thes 2:7,13-14)
OPENING
365. The preceding chapter described the
goodness of all creation, and especially of human persons created in God’s own
image, “crowned with glory” (Ps 8:6). God is infinitely good, and all
His works are good. Yet our daily experience manifests so much in us that is
not good — our sinfulness (cf. CCC 385). Our happiness in
goodness and virtue is countered by the misery of evil and sin (cf. GS 13).
Moreover,
the evil we experience is not just our own individual sins. PCP II
alerts us to “sinful social structures __ habitual
patterns of human interaction are infected by sin” (PCP II 82). We
become aware of a whole network that oppresses and enslaves: the structures of
violence and brutality, prostitution and adultery, poverty and injustice. These
are some of the devastating consequences of what Catholic doctrine calls
“original sin.”
366. Vatican II briefly recounted the Genesis
narrative of the origin of this situation. Although set by God in a state of
rectitude, the first human beings, enticed by the Evil One, abused their
freedom at the very start of history. They
lifted themselves against God, and sought to attain their goal apart from Him.
Although they had known God, they did not glorify Him as God, but their
senseless hearts were darkened, and they served the creature rather than the
Creator (cf. GS 13).
CONTEXT
367. Usually we Filipinos are ever ready to
excuse our own and others’ faults: “Sapagkat tayo’y tao lamang.” While
this is admirable for patience and forbearance, it too easily avoids honestly
facing evil and sin. It makes light of the real personal harm caused by sins to
persons, families and whole communities. We often interpret our misfortunes as
punishment from God for our sins (tadhana), or as a test from God (pagsubok).
But this can lead us to concentrate on the punishment rather than the real evil
of sin itself.
368. What really bothers most of us is not so
much the moral evil of sin as the feeling of shame (hiya), of losing
face before others. The exclamation “Sorry!” is used so frequently in common
speech to mean something like “pasensiya” that it no longer expresses
any genuine sorrow or contrition, with firm intention of changing one’s ways.
369. But perhaps the more common obstacle to
living as outgoing, charitable, forgiving Christians in daily life is the
intense concern we normally feel for family, friends and relatives — “kamag-anak”.
Unfortunately, this often is combined with complete unconcern for
others. Another common problem arises when, with the familiar bayanihan
spirit, some socially oriented project is begun. Too often it fails because
of the “ningas-kugon” defect of not following through when the initial
enthusiasm wanes.
EXPOSITION
370. The
most fundamental aspect of the Church’s doctrine of original sin is not so
much “universal sinfulness” as “universal salvation.” The sinfulness is the tragic background needed to understand God’s loving
plan to save all men. Only in the light of this Revelation of God’s incredible love for us can we clearly see the
reality of sin (cf. CCC 387). This focus on God’s redeeming love
flows from the earliest tradition handed on by St. Paul: “Christ died for our sins in
accordance with the Scriptures” (1 Cor
15:3). The “Good News” is not about original sin but of God’s
redeeming love through Jesus Christ in the Holy Spirit.
371. Thus the Church chants on the most solemn
vigil of the Liturgical Year, the Vigil of Easter:
Father, how wonderful your care for us!
How
boundless your merciful love!
To ransom a
slave you gave away your Son.
O happy
fault, O necessary sin of Adam,
which gained
for us so great a Redeemer!
I.
SCRIPTURE ON OUR HUMAN “FALL”
A. Genesis
372. What the book of Genesis presents to us,
then, is the story of the Fall of the human race within God’s plan of
creation and redemption. Genesis describes how, at the origin of our race, man
and woman turned away from God their Creator in disobedience and pride, thus
rejecting God’s friendship. They wanted to be “like God” (Gn 3:5), but
“without God, ahead of God, and not according to God” (CCC 398).
Behind the
disobedient choice of our first parents, Scripture and Church Tradition see
imaged in “the serpent” (Gn 3:1-5), an evil force called “Satan” or the
“devil.” Jesus himself was tempted by the devil (Mt 4:1-11) whom he
called “murderer from the beginning, a liar and the father of lies” (Jn
8:44). “The devil and the other demons were indeed created naturally good
by God, but they became evil by their own doing” (CCC 391). Scripture
gives witness to the disastrous influence, of these created personal beings
called also “fallen angels.” Their power is limited by the providence of God
who “makes all things work together for the good of those who have been called
according to his purpose” (Rom 8:28). (CCC 391-95)
373. In rebelling against God, man and woman
destroyed their original harmony with:
• each other (“they realized they
were naked”),
• others (Cain’s murder of his
brother Abel),
• the community (Tower of Babel),
• nature (“cursed be the ground .
. .”) (cf. CCC 400f)
Finally,
since man and his wife were now excluded from partaking of the fruit of the
tree of life (cf. Gn 3:22-24), death will be theirs, “For you are dirt,
and to dirt you shall return” (Gn 3:19).
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