The Why and the What of Sanctifying Grace

The Why and the What of Sanctifying Grace

This is a very helpful excerpt from Frank J. Sheed’s book, Theology for Beginnings:

“Putting it bluntly, the life of heaven requires powers which by nature we do not possess. If we are to live it, we must be given new powers. To make a rough comparison: if we wanted to live on another planet, we should need new breathing powers, which by nature our lungs have not got. To live the life of heaven, we need new knowing and lovinig powers, which by nature our souls have not got.

For heaven our natural life is not sufficient; we need supernatural life. We have it only by God’s free gift, which is why we call it grace (the word is related to gratis). Sanctifying grace will be our next topic. Everything the Church does is connected with it, and can be understood but cloudily if we do not grasp what it is.

SANCTIFYING GRACE

When we come to die there is only one question that matters—have we sanctifying grace in our souls? If we have, then to heaven we shall go. There may be certain matters to be cleared, or cleansed, on the way, but to heaven we shall go, for we have the power to live there. If we have not, then to heaven we cannot go; not because we lack the price of admission, but because quite simply our soul lacks the powers that living in heaven calls for. It is not a question of getting past the gate, but of living once we are there; there would be no advantage in finding a kindly gate-keeper, willing to let us in anyhow! The powers of intellect and will that go with our natural life are not sufficient: heaven calls for powers of knowing and loving higher than our nature of itself has. We need super-natural life, and we must get it here upon earth. To die lacking it means eternal failure.

We must look at grace more closely if we are to live our lives intelligently. Two things about it must be grasped.

First: It is supernatural, it is wholly above our nature, there is not even the tiniest seed of it in our nature capable of growing, there is nothing we can do to give it to ourselves. We can have it only as God gives it, and He is entirely free in the giving. That, as we have seen, is why it is called grace; and because its object is to unite us with God, it is called sanctifying grace.

Second: Even the word supernatural does not convey how great a thing it is. It is not simply above our nature, or any created nature. It enables us to do—at our own finite level, but really—something which only God Himself can do by nature: it enables us to see God direct. That is why it is called “a created share in the life of God.” That is why those who have it are called “sons of God”: a son is like in nature to his father; by this gift we have a totally new likeness to Our Father in heaven.

Giving us this new life, God does not give us a new soul with new faculties. He inserts it, sets it functioning, in the soul we already have. By it our intellect, which exists to know truth, is given the power to know in a new way; our will, which exists to love goodness, is given the power to love in a new way.

We get the supernatural life here on earth. Not until we reach heaven will it enable us to see God face to face and love Him in the direct contact of the will. But even on earth its elevating work has begun; it gives the intellect a new power of taking hold of truth—by faith; it gives the will new powers of reaching out to goodness—by hope and by charity.

Faith, then, does not mean simply feeling that we believe more than we used to; hope does not mean simply feeling optimistic about our chances of salvation; charity does not mean simply feeling pleased with God. All three may have their effect on our feelings; but they are not feelings; they are wholly real.

The supernatural life in our souls is a new fact, as real as the natural life we have to start with. The powers it gives are facts too; they enable us to do things which without them we could not do: they are as real as eyesight, and considerably more important. Without eyesight, we could not see the material world. But without sanctifying grace we should not be able to see God direct, which is the very essence of living in heaven.

Not only that: here below we should not be sharers of the divine life, sons of God, capable already of taking hold of God by faith and hope and charity, capable of meriting increase of life. This increase of life must be realized; one can be more alive or less, and our life in heaven will differ according to the intensity of faith and hope and charity in our souls when we come to die.

We shall go on to consider these three virtues in detail. Meanwhile concentrate upon one truth: grace is not just a way of saying that a soul is in God’s favor; it is a real life, with its own proper powers, living in the soul; and he who has it is a new man. A soul with sanctifying grace in it is indwelt by God.” (Frank J. Sheed.)

The Beatific Vision and Freedom of Choice

Peter Kreeft > Quotes

“Our culture has filled our heads but emptied our hearts, stuffed our wallets but starved our wonder. It has fed our thirst for facts but not for meaning or mystery. It produces "nice" people, not heroes.”
― Peter Kreeft, Jesus-Shock

Read more Here

The movie “Left Behind”–Catholic View

via Archdiocese of Washington

The movie “Left Behind” opens today. And while, in a secular culture dismissive of any consequences for unbelief, we can rejoice in any salutary reminders, it is unfortunate that the reminder is riddled with questionable theology and dubious biblical interpreation.

In certain (but not all) Protestant circles, and especially among the Evangelicals, there is a strong and often vivid preoccupation with signs of the Second Coming of Christ. Many of the notions that get expressed are either erroneous or extreme. Some of these erroneous notions are rooted in a misunderstanding of the various scriptural genres.  Some are rooted in reading certain Scriptures in isolation from the wider context of the whole of Scripture. And some are rooted in reading one text and disregarding others that balance it.

The Catholic approach to the end times (eschatology) is perhaps less thrilling and provocative. It does not generate “Left Behind” movie series or cause people to sell their houses and gather on hillsides waiting for the announced end. It is more methodical and seeks to balance a lot of notions that often hold certain truths in tension.

I thought it perhaps a worthy goal to set forth certain principles of eschatology from a Catholic point of view, since the movie “Left Behind” is bound to generate questions among fellow Catholics.  Most of the teachings offered in this post are drawn straight from the Catechism and the Scriptures. What I offer here I do not propose to call a complete eschatology, only a sketch of basic principles rooted right in the Catechism of the Catholic Church. ,,,,,,,,,,,,,,read more. via Archdiocese of Washington

Morning Gratitude

<blockquote>All thanks and gratitude arise to dance before Your throne.
All praise and honor bow with swelling heart to glorify my God.
Make me a vessel overflowing,
A chalice full of grace willing for the good,
Desiring but one All Holy Love.

© 2013 Joann Nelander</blockquote>

Dr. Brant Pitre, Jesus & the Jewish Roots of the Eucharist

No Empty Dream

Lamenting, I quit my case.
Sorrowing, my complaints lie with me
In dust and ashes.
The plaintiff  has become defendant.

I rest the case I brought against You.
What have I proven?
That I never knew You?
That I never sought You?

Counterfeits sufficed to fill my belly.
There was always another dream on the horizon.
Tomorrows pretended to satisfy my emptiness.
The chase was the gambit that became the game.

Before You showed me mercy,
You showed me Me
Not the Me of mirrors, but the Me of my heart,
That shrunken pigmy of diminishing proportion.

Among Men, there is no forgiveness like Yours.
If judged by Men, I would be meted punishment
By the self-righteously righteous,
While the unrighteous, would applaud my vice and welcome me at the hearth,
No forgiveness necessary, where sin is no sin.

As gift, the clarity of Day, dawned suddenly,
You appeared with Light as Your garment,
In Your Light I was all Darkness,
Pretense dissipated as Your Sun rose.

The world appeared not as a prize but as a wonder.
Nature didn’t dictate; it served.
The heart of mothers where turned back to their children.
And You reigned as King.

I would have fainted away,
Had not the Good Thief stood by Your side.
He smiled my way,
Eyes twinkling at the memory of his meeting You upon Your Cross.
Assurances asked, assurances given.
Simple eternal words.

Coming full circle, I rest upon Your arm,
You lift up my head and incline to comfort me.
Mercy smiles on my repentant heart,
And plans for me a future full of hope.

You Who laid the foundation of  the Earth,
Plot a course for me through the Wilderness of the world.
My pilgrimage from sin to saint
Leads through Two Hearts bound by a Mystery uniting Heaven and Earth.

Birthed anew in Baptism,
Restored again in Reconciliation,
Your grace acts on me, Your grace acts in me.
All grace that waited upon my willing.

My will is now that of a child.
I follow at Your side, learning Your ways.
Your Words are my food and my fullness.
Heaven is no longer an empty dream, but a Promise.
From You lips on the Cross, piercing my heart.

“Father forgive them.
They know not what they do.”

Copyright Joann Nelander © 2011   All rights reserved.

Church Doctrine Development -Not Alteration

An instruction by St Vincent of Lerins

The Development of Doctrine

Is there to be no development of religion in the Church of Christ? Certainly, there is to be development and on the largest scale.

Who can be so grudging to men, so full of hate for God, as to try to prevent it? But it must truly be development of the faith, not alteration of the faith. Development means that each thing expands to be itself, while alteration means that a thing is changed from one thing into another.

The understanding, knowledge and wisdom of one and all, of individuals as well as of the whole Church, ought then to make great and vigorous progress with the passing of the ages and the centuries, but only along its own line of development, that is, with the same doctrine, the same meaning and the same import.

The religion of souls should follow the law of development of bodies. Though bodies develop and unfold their component parts with the passing of the years, they always remain what they were. There is a great difference between the flower of childhood and the maturity of age, but those who become old are the very same people who were once young. Though the condition and appearance of one and the same individual may change, it is one and the same nature, one and the same person.

The tiny members of unweaned children and the grown members of young men are still the same members. Men have the same number of limbs as children. Whatever develops at a later age was already present in seminal form; there is nothing new in old age that was not already latent in childhood.

There is no doubt, then, that the legitimate and correct rule of development, the established and wonderful order of growth, is this: in older people the fullness of years always brings to completion those members and forms that the wisdom of the Creator fashioned beforehand in their earlier years.

If, however, the human form were to turn into some shape that did not belong to its own nature, or even if something were added to the sum of its members or subtracted from it, the whole body would necessarily perish or become grotesque or at least be enfeebled. In the same way, the doctrine of the Christian religion should properly follow these laws of development, that is, by becoming firmer over the years, more ample in the course of time, more exalted as it advances in age.

In ancient times our ancestors sowed the good seed in the harvest field of the Church. It would be very wrong and unfitting if we, their descendants, were to reap, not the genuine wheat of truth but the intrusive growth of error.

On the contrary, what is right and fitting is this: there should be no inconsistency between first and last, but we should reap true doctrine from the growth of true teaching, so that when, in the course of time, those first sowings yield an increase it may flourish and be tended in our day also.

*Development of doctrine is a term used by John Henry Newman and other theologians influenced by him to describe the way Catholic teaching has become more detailed and explicit over the centuries, while later statements of doctrine remain consistent with earlier statements.

* John Henry Newman

“relied on an extensive study of early Church Fathers in tracing the elaboration or development of doctrine which he argued was in some way implicitly present in the Divine Revelation in Sacred Scripture and Tradition which was present from the beginnings of the Church.” (Wikipedia)

Hell – the Abandonment of Hope

We are made with a longing to look upon the face of God.  This is our hope; this is our fulfillment.  What eternal frustration to reject that for which we are made.

We catch a glimpse of  souls on the way to hell, frolicking and laughing in apparent merriment, quipping “How dull a place, heaven.”  Self-satisfied and mocking, they murmur one to the other, “Give me the place of movers and shakers”; “Yes, a place for interesting, unbridled, minds.” “Amen, a place for unleashed and raw emotion.”

Dante has the hell-bent, running in constant activity after a banner upon which nothing is written. To what end the writhing corruption of sin, the lust for feeling until nothing is felt at all.

We are made for so much more.

Lucifer, Who is He?

“Souls fall into Hell like snowflakes fall from the sky.” (Our Lady to the children at Fatima)