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How to Stop Gossiping

<div>How can saints hear our prayers when they’re not here on Earth? </div><div>We address your question in <a href="https://www.catholic.com/tract/praying-to-the-saints">our Catholic Answers tract “Praying to the Saints.”</a>
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How Saints Hear Our Prayers

The gospel is vitally important to Christians. It’s at the core of the Christian faith. But what, specifically, is the gospel?
The word’s roots mean “good news.” That’s the meaning of the Hebrew term bsorah and the Greek equivalent euangelion. But people have been giving and receiving numerous kinds of good news all through history, so what kind is meant in the Bible?
Previously, I looked at how the word gospel <a href="https://www.catholic.com/magazine/online-edition/misunderstanding-the-gospel">is used</a> in different groups—particularly Protestant ones—and some of the problems with these uses.
You may have noticed that in our previous discussion, we didn’t look at how Scripture itself uses the term. So that’s what we’ll turn to now.
Is the gospel really all about sin and salvation, about being rescued from hell and brought to heaven through the death of Jesus on the cross? Or is the gospel about something else?
The concept of the gospel leaps to prominence in the New Testament, and one of the things that’s clear about it is that it’s not coming out of nowhere. St. Paul writes that he is
<blockquote>a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God, which he promised beforehand through his prophets in the holy Scriptures (Rom. 1:1-2).</blockquote>
If we want to understand the New Testament’s gospel, it’s important to look back into the Old Testament to see what was prophesied.
When the Old Testament speaks of good news being announced, it frequently has in mind the announcement of a military victory (2 Sam. 4:10, 18:19-31; 2 Kings 7:9; etc.). In other words, God has given his people victory in battle, and this meaning needs to be borne in mind.
The term good news becomes particularly prominent in the book of Isaiah, which—together with the Psalms—is one of the books that Jesus quotes most frequently in the four Gospels. Since Isaiah is a prophetic work, it is here that we would be most likely to find material directly prophesying the emergence of the gospel in the New Testament.
It is thus no surprise when we consult Isaiah and discover that the end of the book—which frequently deals with the coming age of the Messiah—has multiple references to good news. For example, we read this:
<blockquote>Go on up to a high mountain, O Zion, herald of good news;
lift up your voice with strength, O Jerusalem, herald of good news; 
lift it up, fear not; 
say to the cities of Judah, “Behold your God!” 
Behold, the Lord God comes with might, and his arm rules for him; 
behold, his reward is with him, and his recompense before him (40:9-10).</blockquote>
Here the good news that is announced to Israel is the arrival of God as king. He comes with mighty power, and his right arm is going to rule. This hooks into the theme of military victory that we have already seen associated with the idea of good news.
Next, we read this:
<blockquote>How beautiful upon the mountains are the feet of him who brings good news, 
who publishes peace, 
who brings good news of happiness, 
who publishes salvation, 
who says to Zion, “Your God reigns.” (Isa. 52:7).</blockquote>
Here the good news being announced is that there will be a time in which Israel’s God reigns, resulting in a time of peace, happiness, and salvation—the last of these being a common Old Testament reference to salvation from one’s enemies in battle, again hooking into the theme of military victory.
Finally, we read this:
<blockquote>The Spirit of the Lord God is upon me, 
because the Lord has anointed me to bring good news to the poor; 
he has sent me to bind up the brokenhearted, 
to proclaim liberty to the captives, 
and the opening of the prison to those who are bound; 
to proclaim the year of the Lord’s favor (Isa. 61:1-2).</blockquote>
Here the good news being announced includes encouraging the brokenhearted, proclaiming liberty to those who are captive or in prison, and the reason for this is the arrival of the year of the Lord’s favor—so once again, God brings about a new and improved state of affairs for his people.
We thus see Isaiah building up a picture of a coming time when God will arrive with powerful might and a strong right arm; he will reign and bring peace, happiness, and salvation from their enemies to his people; and in this time of the Lord’s favor, he will encourage the brokenhearted and announce liberty to captives and those in prison.
That is the essential content of the good news or gospel that Isaiah focuses on.
How well does Isaiah’s understanding correspond to the way the concept is handled in the four Gospels? The earliest reference we find to Jesus preaching the gospel is in Mark 1:
<blockquote>Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” (vv. 14-15).</blockquote>
This fits very well with the understanding of the gospel in Isaiah. Here the gospel is presented as being “of God”—that is, it is good news from or about God—and it is announced that “the time is fulfilled”—meaning that what has been previously prophesied is now arriving. The thing that is now arriving is “the kingdom of God.” And the appropriate response is to repent or turn away from one’s sins and believe in the gospel, or good news, of God’s arriving kingdom.
All this fits with the vision of the gospel presented in Isaiah of a time when God would arrive with power and begin to rule in a new golden age, in which God’s people—those who have repented of sin and allied with God—will be blessed.
We also find a connection with Isaiah’s understanding of the good news in Luke, where we read this:
<blockquote>[Jesus] came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”
And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your hearing” (4:16-21).</blockquote>
Here Jesus quotes Isaiah 61—a passage we read earlier—and he announces that it was being fulfilled in his ministry. So Jesus was directly hooking into Isaiah’s understanding of the coming time of good news in which God would reign and bless his people.
This understanding of the gospel as the arrival of the kingdom of God is a common theme in the New Testament.
If you search the New Testament for references to “gospel of” or “good news of,” you’ll turn up more than thirty references where the concept is qualified to indicate where it comes from or what it is about. Of these places, seven passages speak of the gospel “of God” (Mark 1:14; Rom. 1:1, 15:16; 1 Thess. 2:2, 8-9; 1 Pet. 4:17), and six passages speak of the gospel “of the kingdom” of God (Matt. 4:23, 9:35, 24:14; Luke 4:43, 8:1, 16:16).
These references are consistent with Isaiah’s presentation of the gospel as the time when God arrives and begins to rule in a golden age, and they reveal a strong New Testament linkage between the idea of the gospel and God and his kingdom.
You may notice that something has been missing from the passages we’ve just covered. Starting with Isaiah and continuing in the New Testament passages just mentioned, there has been a focus on the gospel as being about God coming to rule and establishing his kingdom. But there has been no mention of his Son Jesus Christ, his death on the Cross, heaven or hell, or anything like that. All of those concepts have been missing.
We can’t chalk this up to the individual passages simply failing to mention them. That proposal won’t work for the passages referring to the gospel and the kingdom in Matthew, Mark, and Luke.
The reason is that Jesus did not begin his ministry and immediately announce his death on the cross. He was preaching the gospel. Mark 1:14-15 and Luke 4:16-21 both portray him doing that early on. But he didn’t reveal his coming death until much later (Matt. 16:21, Mark 8:31, Luke 9:22), and even then, the disciples didn’t understand what he meant (Matt. 16:22-23, 17:23; Mark 8:32-33, 9:32; Luke 9:45, 18:34).
Also, it wasn’t just Jesus preaching the good news. Before him, John the Baptist had done the same thing (Luke 3:18).
We thus see that—early on—there was a proclamation of the gospel that did not focus on Jesus and his death on the cross. Instead, the focus was on the time arriving for God to come and inaugurate his kingdom. That’s why the gospel is so frequently referred to as the gospel of God and the gospel of the kingdom.
What role Jesus would play in these events had not yet been revealed.
This has important implications for how the New Testament understands the idea of the gospel.
It is true that Jesus died on a cross so that we could be forgiven our sins, saved from going to hell, and brought to be with God forever. However, sin and salvation are not what the gospel is about. That is a fundamental misframing of the concept as the New Testament understands it.
Instead, the New Testament initial understanding of the gospel is as the good news that the time has arrived for God to begin to reign and inaugurate his kingdom.
This is done through his Son’s death on the cross—so Jesus has the pivotal role in bringing God’s kingdom about—but it is the arrival of God’s kingdom that is the good news itself.
It’s to the relationship of the gospel and God’s Son that we’ll turn next.

What Does Scripture Say About the Gospel?

<div>When should Catholics put up their Christmas tree and decorations? Are there any rules about this?</div><div>There is no rule about when to put up <a href="https://www.catholic.com/encyclopedia/christmas">Christmas</a> decorations. You can put them up and take them down whenever you want. You can even leave them up all year long!
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Christmas Decorations

<div>What is the origin of evil?</div><div>God’s creatures—beginning with the devil and his demonic confrères, and then mankind, beginning with our first parents—not the creator, are responsible for the moral evil in the world. Moral evil results from the misuse of the God-given gift of free will, first with the fallen angels and then mankind, and associated general disorder results from that moral evil.
For more on this general subject, please see our responses on <a href="https://www.catholic.com/qa/can-free-will-thwart-gods-plan">how the free will of creatures can’t thwart God’s plan</a>, <a href="https://www.catholic.com/qa/to-hell-with-heaven">the devil’s creation and related consequences</a>, and <a href="https://www.catholic.com/qa/augustine-had-it-right-calvin-did-not">how St. Augustine had it right on free will and John Calvin didn’t</a>.
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How Did Evil Come to Be?

Is Salvation Possible for Non-Catholics?

Count the cost, take up your cross, and follow Christ. This is the basic invitation embedded in all the difficult language about hating family.
It is hard language, but the Church has always read this as rabbinical hyperbole. The Lord doesn’t actually want you to hate your family; he wants you to love your family. But he does want to make clear, as he does in other ways elsewhere, that love for our family is not the central purpose of life, and that the goods of family life should not be placed higher than the goods of divine life. Christ follows this example himself, according to St. Ambrose, when elsewhere he asks, “Who is my mother? Who are my brethren?” (Matt. 12:46). We know quite well that the Lord loves his Mother, but he emphasizes that this love’s stability depends not merely on a natural relationship, but on the mutual love that he and his mother share for the will of God.
Many martyrs of the early Church, as well as modern martyrs in other parts of the world, have faced this stark point of decision, where following Jesus means being rejected by family or friends. There is good reason that several commentators on this passage reference Dietrich Bonhoeffer’s concept of “cheap grace.” Though Bonhoeffer is a Protestant, he criticizes the way that the idea of “salvation by faith alone” can allow “forgiveness without repentance, baptism without church discipline, communion without confession” (The Cost of Discipleship).
Though Catholics do not believe in “salvation by faith alone,” multiple versions of this easy grace pervade in mainstream modern Catholicism. Sometimes it hides within a more “progressive” emphasis on Catholic social teaching and matters of justice, suggesting that we don’t need to offer focus on personal repentance, faith, and relationship with Jesus as much as we need to work for economic and political change. Sometimes it hides under a more “conservative” emphasis on Catholic doctrine, suggesting that if we offer reverent worship and orthodox teaching, we don’t need to worry about doing hard things out in the world. Both of those are caricatures to a certain extent, but they’re meant to say how hard it is to really live as disciples when so many forces, both within and without the Church, push us to take the easy way, the way of cheap grace, which is really no grace at all.
How, after all, can we hear the call to “follow” Christ without equating this call with the invitation of the latest “influencer,” pop psychologist, fitness guru, or outrage farmer, to “follow” his channel? To follow someone now means a single click or tap, a sort of informal contract that allows his “content” to enter the algorithm more regularly. If we don’t like it, we can always unfollow him or instruct the algorithm to show his content less often. You can, in some cases, be “following” someone even while you have blocked everything he wants to share with you.
It seems that, in point of fact, the majority of American Catholics treat their relationship with Christ and his Church in this way. Sure, some of them will “unfollow” the Church by actively rejecting their baptism or joining some sect, but most people don’t feel any need to do anything so drastic. This widespread idea that you can continue to “follow” Jesus without actually doing anything has to be one of the devil’s favorite concepts.
So this is the landscape where Christ’s warnings about family can be translated. Following him is not just another thing you do alongside following your favorite football team, your favorite shoe brand, and your favorite podcaster. Following him has to mean you’re covered in the dust from his feet; it has to mean you’re so close that you start to love the things that he loves and hate the things that he hates, so close that his suffering starts to become part of you and your relationship with the world.
This is why St. Paul confronts his disciple Philemon about his runaway slave Onesimus. Following Jesus means that he can no longer hold this man as a slave. Yes, there is a cost to that, a cost that would have seemed unacceptable in mainstream Greco-Roman culture. But it is a necessary cost that comes from following Jesus.
There are some modern readers who get annoyed because Paul doesn’t come right out and condemn slavery in a general way, as modern Christians finally began to do in the nineteenth century. And it’s fine to be annoyed at the slow work of history, or in the way that Christians have often dragged their feet about things that seem obvious to us. Though I suspect that we often drag our feet about things that would have seemed rather obvious in a different age! Anyway, this letter was never a systematic moral treatise; it was a direct and personal directive. It would have cost nothing for Paul to speak in some abstract way about the evils of slavery. What was costly was the direct personal appeal, founded in relationship. You, he says, belong to Christ now, so your life must be different. That made much more of a difference to Onesimus than a general appeal to principles.
If we can just stick with that topic for a moment, it serves as a useful example. I don’t know any modern Christian who would think it okay to own slaves. This is good, I think, but it isn’t especially praiseworthy, because it is not as if you have to make great sacrifices to be against slaveholding in the twenty-first century. So we can pat ourselves on the back about our moral uprightness in things like this: the fact that we don’t own slaves, or the fact that we avoid murdering babies, or maybe even the fact that we avoid voting for politicians who are in favor of murdering babies. Great! And maybe sometimes these views may be unpopular, so we risk here and there some social alienation. Maybe it is even hard.
But some of us who hold to these standards may find it very hard to get to Mass every week, or to follow the Church’s discipline of fasting, or to boldly preach the gospel to our neighbors, or to truly support the needs of the Church from our substance and not just from our excess. These are the places where ordinary Catholics often fail to count the cost, the places where we have convinced ourselves that grace is easy, that we can follow Christ but ignore what he says when it seems convenient.
To be sure, the Lord has great mercy for our weakness, and we will often stumble and fall. But these falls should be while carrying our cross, attempting to follow our Lord. If we never even pick it up or move, because we don’t think we have to, or because somehow we think we are entitled to salvation, we will have chosen the way of death. Choose then the way of life, and the way of wisdom, which is the way of the cross.

Being Catholic Can’t Be Easy

Many parents of young children get tired of hearing “they grow up so fast,” or worse, “treasure every moment”—those sentimental comments from well-meaning folks piling fuel onto the fires of parental anxiety. I know I hated hearing those things in the early years of our family. Maybe I’m just not a very nice person.
But this sentimentality has a certain truthfulness that takes on a harder edge as we all get older, which is less about savoring the moment—something almost always easier to say for someone on the outside viewing it from the lens of their own nostalgia—and more about remembering innocence from the standpoint of experience. There just are some things that are hard to appreciate until they’re lost.
This basic lesson is one way of thinking of human history after the Fall. I often think that Joni Mitchell singing “You don’t know what you’ve got till it’s gone” in 1970, whatever her exact intention at the time, contained a kind of accidental prophetic summary of that era, one of many eras in which humanity seemed content to throw aside its own nature and vocation. Since Adam we have been longing to return to Eden, longing to find our way back to Paradise, to immortality, to Communion. We remember this calling in our bones, and at times it will seem that civilization is moving in the direction of remembrance and restoration, only to achieve a yet more dramatic collapse. That longing that we have, to go back to childhood, to relive the happy days of our youth, or to relieve the happy days of our children’s youth, is much more than the idle discontent of age; it is a symptom of the human condition, which is locked in the cycle of its own failures.
Just last week, at Palm Sunday, we lived out that cycle in microcosm: waving the palm branches in praise at one moment, calling for the Lord’s unjust execution the next. By tradition, those palms are burned to make ashes for a future Lent, and so the cycle continues, not just ritually and liturgically, but in history, in relationships, in the human soul. We are stuck.
This is why, as Pope Benedict points out in a homily from 2010, the ongoing medical quest for immortality is doomed. All our science is focused on the prevention of suffering and death. Would it be good if we achieved that goal? No, he insists: we would only grow more old and more miserable, closed off from youth and innovation, stuck yet more permanently in the cycle of failure. “The true cure for death must be different,” the Holy Father says. “It cannot lead simply to an indefinite prolongation of this current life.”
In rising from the dead, our Lord Jesus Christ doesn’t just show us back to the Garden as if nothing had changed. Innocence cannot simply be restored. But something new is born: a humanity somehow both restored and changed, elevated, glorified, united with the light and life of God. This isn’t putting a bandage on the gaping wound of sin and death. It is allowing the whole organism to die so that it can be reconstituted.
This is hard because it seems to deny the longing to not die, to go back to what we have lost. Easter joy can come across as hollow if we think of the Resurrection as just the possibility of continuing this life as it is. But this is something better: the ability to move forward, not back, through the corruption and death of this life’s cross to the new day of resurrection.
Once again I have to quote Pope Benedict, who, in another Easter homily (from 2009), points to the “alleluia” as one of the great signs of the Resurrection. “When a person experiences great joy, he cannot keep it to himself. He has to express it, to pass it on. But what happens when a person is touched by the light of the resurrection, and thus comes into contact with Life itself, with Truth and Love? He cannot merely speak about it. Speech is no longer adequate. He has to sing.” Often writers of the tradition speak of the alleluia as a kind of heavenly song, extending beyond the syllabic limitations of ordinary human language to the wordless jubilation of the angels and saints.
But the Holy Father then recalls the crossing of the Red Sea, that great metaphor for baptism. He notes how we sing Moses’ great song of triumph, the Cantemus Domino, while still in the darkness of the Easter Vigil:
<blockquote>While, strictly speaking, she ought to be sinking, the Church sings the song of thanksgiving of the saved. She is standing on history’s waters of death and yet she has already risen. Singing, she grasps at the Lord’s hand, which holds her above the waters. And she knows that she is thereby raised outside the force of gravity of death and evil — a force from which otherwise there would be no way of escape — raised and drawn into the new gravitational force of God, of truth and of love.
At present, the Church and all of us are still between the two gravitational fields. But once Christ is risen, the gravitational pull of love is stronger than that of hatred; the force of gravity of life is stronger than that of death. . . .
Perhaps this is actually the situation of the Church in every age. . . . It always seems as if she ought to be sinking, and yet she is always already saved.</blockquote>
Here Israel at the Red Sea is a type of the Church, but the image also recalls St. Peter attempting to walk on water, sinking with lack of faith, calling out for the Lord’s hand.
Easter is that hand. Perhaps we are no longer like innocent children who can grab their father’s hand with absolute simple confidence. We rightly lament that loss, but we cannot go back in time. How wonderful, then, that the Lord has walked with us in time and history so that he can, in that resurrected humanity, reach out to us, whatever our age, or our maturity, or our strength, to pull us from the waters of this world toward the light of his eternity!

An Easter Reflection for Cynical Parents

<div>May a priest marry you at a hotel venue for a mixed marriage?</div><div>Yes, the Bishop can grant permission for a marriage to take place in another &#8220;suitable place&#8221; (<a href="http://www.vatican.va/archive/ENG1104/__P40.HTM">can. 1118 §2</a>).
A marriage between a Catholic and a non-Catholic could be granted this permission to maintain family harmony for the ceremony. This usually arises if one of the families is anti-Catholic or if the other family is of a non-Christian faith. The non-church location for the wedding could be a hotel.
However, this is left to the prudential judgment of the local bishop, and if he does not believe the proposed location is appropriate or that the reasons presented justify the permission, then he is free to not grant permission. Priests also are not required to perform marriages outside of their parishes, and thus, even if there are valid reasons that justify a neutral and secular location for the wedding, the couple still needs to find a willing and able priest.
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Is a Hotel Wedding Permitted?

What is the unforgivable sin? Fr. Matthew Spencer provides clarity on this complex biblical concept. Learn about the Church&#8217;s interpretation of the unforgivable sin and how it relates to despair and disbelief in God&#8217;s mercy. Discover the importance of trust in God&#8217;s forgiveness and how to overcome anxiety about committing this sin.
Transcript:
I&#8217;m going to go to Memphis, Tennessee. Charles is in Memphis. Thank you for the call. Charles, go ahead with your question for Father Matthew Spencer. Yes, sir. I just had a question regarding the unforgivable sound. Okay. You know, we see in the Bible, it&#8217;s in Scripture, and then the church fathers sort of deviate on have different interpretations. The didache, if I&#8217;m pronouncing that right, has an interpretation. And I was just wondering, how can we know and rest assured that we know what the sin is nowadays?
Oh, very good question. 
I worry about if I&#8217;ve committed it or not.
I see. I see. Well, first of all, I&#8217;m glad that you call Charles because it gives us the opportunity to ponder and consider what this is. But before I do, I just want to harken back to the last hour we had John Papino in the studio with Cy. And one of the observations he made, I felt was important, you know, that the church fathers recognized that there are many different ways to interpret Scripture. And not because Scripture itself is not clear, but because God&#8217;s teachings can come to us in multiform ways and God, the richness of God&#8217;s teaching can be expressed in Scripture in a beautiful variety of ways. So, for example, sometimes we hear a passage, and that passage resonates with us in one way and speaks, illuminates some part of our heart and our life at that point that we need. 
And then later in life, we hear that passage, and it gives us a different insight. And that&#8217;s certainly, of course, the Spirit helping us to connect with Scripture in that way. And I would say, therefore, that this particular Scripture passage you&#8217;re referring to, Mark 3, 28, or Matthew 12, 31, also found in Luke, generally has an interpretation that I&#8217;m going to give to you, but is not definitively defined by the church. The church doesn&#8217;t say dogmatically that there is only one interpretation of what Jesus is referring to in the one unforgivable sin. So generally, the way that we interpret this is that it is a form of blasphemy against the Holy Spirit, which also for us could be a failure, a despair of God&#8217;s mercy. 
These are two different ways of saying the same thing, that essentially, if I don&#8217;t believe that I can be forgiven, because I think that God&#8217;s mercy is limited or something like this, then of course, I&#8217;m not going to be able to be forgiven, because to be forgiven requires that I&#8217;m open to that particular forgiveness. So this is generally how we explain and understand this particular sin. And therefore, Charles, I would say, if you are going to God&#8217;s mercy, then you don&#8217;t need to worry at all that you are not repenting of this particular sin. 
Why? Because you are trusting, in fact, in God&#8217;s mercy, and you are wanting God&#8217;s forgiveness in your life. So I would say to you, Charles, don&#8217;t let that doubt that seems to sometimes trouble you about maybe there&#8217;s a sin there that you&#8217;re not aware of, and maybe that won&#8217;t be forgiven. No, that is not the way that God works. It&#8217;s not the way that forgiveness and mercy works. It&#8217;s not like a game we&#8217;re trying to play where God is hiding sins from us and not allowing us and maybe going to hold back forgiveness because we didn&#8217;t think about this. No, he wants us to be forgiven. He wants us to experience his mercy. The only time that he couldn&#8217;t give us his mercy is if we didn&#8217;t want it, and if we just despaired of that mercy and pushed it away. So as long as you&#8217;re open to God&#8217;s mercy, then you certainly wouldn&#8217;t be offending against some blasphemy of the Holy Spirit. 
Okay, Charles? 
Well, thank you so much. I really appreciate it. 
Thank you. 
Hey, thanks for watching. If you like this Catholic Answer, be sure to like, subscribe, and check out our live streams Monday through Friday, 3 to 5 p.m. Pacific, or find the episode after on YouTube, your favorite podcast platform, or our Catholic Answers app.

“I Worry I’ve Committed the Unforgivable Sin”

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One question that exposes every pro-choice argument 👇

This has been <a href="https://www.usccb.org/topics/marriage-and-family-life-ministries/national-marriage-week">National Marriage Week</a>, and of course today is St. Valentine’s. A double reason, then, to honor one of the primordial forces of human nature: the inner drive of man and woman to seek out and cling to one another in a permanent, exclusive embrace, for their mutual aid and the bearing and raising of children.
This force, however, once as constant as gravity and as powerful as the sun, seems to be… slipping.
Not only have marriage rates been tumbling for a generation; now young adults in the West aren’t <a href="https://www.usatoday.com/story/opinion/columnist/2025/02/14/gen-z-love-instagram-tiktok-dating/78336999007/">even coupling and fornicating like they used to</a>, either. Everyone has a theory as to why:
<ul>
<li>Effortless access to pornography is sating or dulling the desire for sex that used to motivate a young man to pair with a young woman (and ideally to marry her).</li>
<li>The nonstop entertainments and virtual relationships afforded by devices are disincentivizing both men and women to socialize in person.</li>
<li>Economic factors, real or perceived, are making those virtual relationships, and casual group hangouts, easier to fit into the budget than traditional dating (and certainly marriage and children).</li>
<li>Some ambient cultural or environmental pollutant is messing with young people’s minds and bodies: the sexual confusion wrought by pervasive gay and trans activism; stunting of social skills during the Covid years; residual hormones from sixty years of artificial contraception leeching into in our water supply; vaccines or seed oils or chemtrails or whatever your public-health soapbox is.</li>
</ul>
Whatever the reason or reasons, the West is <a href="https://www.healthdata.org/news-events/newsroom/news-releases/lancet-dramatic-declines-global-fertility-rates-set-transform">staring smack at a crisis</a> unprecedented in history: a systemic loss of desire for one generation to court, mate, form families, and create another generation.
In this context, we might take a fresh look at recent discussion over the state of Catholic marriage preparation. (I spent several years as a diocesan marriage &amp; family minister, preparing thousands of couples for matrimony, and the subject is of special interest to me.) In recent years, Pope Francis and some bishops have advocated for much longer and more-stringent marriage-prep programs than most dioceses currently require.
This has <a href="https://www.ncregister.com/cna/should-the-church-require-a-year-of-marriage-prep-catholic-formators-weigh-in">divided Catholic opinion</a> along unpredictable lines: some of the usual papal critics like it and some of the usual papal defenders are opposed—and everything in between.
Me? I see arguments for both sides, but I think I come down firmly on one of them.
The pro side for making marriage preparation longer and more involved boils down to one principle: more knowledge is better. Marriage is a “great mystery,” as St. Paul said, and great mysteries require deep and careful attention. How else are we going to reduce Catholic divorce rates and promote marital happiness, if not by a thorough and even demanding pre-marriage boot camp that gets couples truly ready for what lies ahead?
The con side says, yes, marriage is a deep and ineffable mystery. But it’s a mystery we slowly come to understand through living it. The basics of marriage are easy enough to teach and make people understand; after that, it’s on-the-job training.
You might have guessed that, since I put it second, I side with the con folks—and you’d be right. And I think today’s poll data about cratering attitudes toward dating and marrying throw the con arguments into sharp relief. How the heck are we going to encourage marriage by making it seem more complicated and making it harder to do?
Men and women have been marrying naturally for many millennia. Christian men and women have been uniting themselves to each other sacramentally for nearly two. Most of them have been illiterate, minimally catechized, without specialized resources. They had no problem forming exclusive unions, bearing and raising children, and usually staying together until death.
Sure, every age has its troubles, and the Church in every age should respond to them. Today, for instance, the best marriage and family ministry includes joyful apologetics for Catholic teaching on the marital goods of fecundity and indissolubility, because these two goods have been under special attack since the Sexual Revolution.
But, the basics of marriage are the same in every age. It doesn’t take a master’s degree or hundreds of hours of special seminars for couples to know what they’re signing up for and consent to it. You used to be two; now you are one. You can’t have anyone else. It can’t be undone. Now go make babies if you can.
All the rest—“getting to know each other” and improving communication and setting goals and managing finances and changing diapers and learning to say sorry and everything else—this is the work of a lifetime. The theological and spiritual mysteries of the sacrament and its saving graces are likewise the stuff of lifelong growth and reflection. Let’s not overwhelm our already-anxious younger generations by making them think they need to work out all of it before they say, “I do.”
Or, indeed, before they say, “Will you?” Or even, “Want to grab some coffee?”
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Don’t Overcomplicate Marriage!

Does Christ Still Have a Body?

Jesus instructed his followers to &#8220;<a href="https://www.catholic.com/tract/call-no-man-father">call no man father</a> on earth, for you have one Father, who is in heaven&#8221; (Mt. 23:9). How are we to understand the meaning of this command? Jimmy Akin explains.

Understanding “Call No Man Father”

Catholic school ≠ Catholic expert.

Is in Persona Christi limited to the priest celebrating the mass or does it extend to the magisterium?

Is there a possible connection between “calling no man father” and people in the New Testament being baptized and assigning their spirituality on those who baptized them?

At what point is a marriage considered sacramental outside the Catholic Church?

Why should I become Catholic if my western rite Orthodoxy is so similar without the baggage?

My father is not a Catholic and is battling cancer. I’ve been offering holy communion for him. Is that allowed? What does the Church say about cremation?

Should we respond with ‘because God said so’ when approaching social issues in apologetic debates?

Ask Me Anything

In Acts 2, St. Peter gets up at Pentecost and declares that (a) Jesus&#8217; Tomb is empty because He is risen, and (b) that the Apostles are all witnesses of the risen Christ.
Do we have any good reason to believe that this really happened? How do we know that St. Peter was telling the truth? How do we know that Acts 2 is historically accurate? (Did St. Luke just invent this Pentecost sermon?)

Did Peter Lie About the Resurrection?

<div>What is "New Ways Ministry"?</div><div>New Ways Ministry claims that it &#8220;educates and advocates for justice and equality for lesbian, gay, bisexual, and transgender (LGBT) Catholics, and reconciliation within the larger church and civil communities.&#8221;
The United States Conference of Catholic Bishops has stated that the group is not an approved Catholic group and cannot claim to speak on behalf of Catholics.
In 1999, the Congregation for the Doctrine of the Faith determined that the group&#8217;s two founders were &#8220;permanently prohibited from any pastoral work involving homosexual persons and are ineligible, for an undetermined period, for any office in their respective religious institutes.&#8221;
<a href="http://www.usccb.org/news/2010/10-028.cfm">USCCB President Clarifies Status of New Ways Ministry</a>
<a href="http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19990531_gramick-nugent-notification_en.html">Congregation for the Doctrine of the Faith Notification Regarding Sr. Jeannine Gramick and Fr. Robert Nugent</a>
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What Is ‘New Ways Ministry’?

Question Covered:
<ul>
<li>06:49 &#8211; Can you explain the concept of a new Heaven and a new Earth? </li>
<li> 15:19 &#8211; How can I help my Christian Grandmother’s salvation without hurting her feelings? </li>
<li> 21:19 &#8211; Can you explain what Paul meant by handing a sinner&#8217;s flesh to Satan so his soul can be saved in 1 Cor 5:5? </li>
<li>30:50 &#8211; Can you explain why temporal sinfulness can merit eternal punishment?  </li>
<li>43:47 &#8211; How does Purgatory work and how can we get out? </li>
<li>47:19 &#8211; My priest wrote that the worst pain you can have is in purgatory, where in the bible might this be? </li>
<li>51:17 &#8211; Does Mark 14:7 excuse us from giving to the poor?  </li>
</ul>

The Last Things: Death, Judgment, Heaven, Hell

What is the necessity of purification after death but before heaven?

What is the textual criticism of John 8 and the woman caught in adultery?

Why is the pope pushing heresy by allowing people to receive communion after a divorce?

How does one know if they believe in their heart?

How does Jesus fulfill the prophecy of reuniting all the tribes of Israel?

What are the requirements for being an apologist?

My friend asked us to take their children if anything ever happened to them but told us to not baptize them. Would I have to honor that or are we morally obligated to baptize them?

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DAY 7
CHALLENGE
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“Why would a good God allow physical evils like suffering and death?”
DEFENSE
We don’t have full answers to the problem of evil in this life, but we can see that at least some physical evils are helpful.
God can tolerate some physical evils because good comes from them. According to John Paul II: “Certain forms of physical ‘evil’ . . . belong to the very structure of created beings, which by their nature are con- tingent and passing, and therefore corruptible. Besides, we know that material beings are in a close relation of interdependence as expressed by the old saying: ‘the death of one is the life of another.’ So then, in a certain sense death serves life” (General Audience, June 4, 1986).
We see this in the natural world, such as when a lion kills a zebra so that it can eat. The death of the zebra serves the life of the lion. In the same way, the living things we humans eat (whether plants or animals) sustain our lives.
The Catechism says:
With infinite wisdom and goodness God freely willed to create a world “in a state of journeying” towards its ultimate perfection. In God’s plan this process of becoming involves the appearance of certain beings and the disappearance of others, the existence of the more perfect alongside the less perfect, both constructive and de- structive forces of nature. With physical good there exists also phys- ical evil as long as creation has not reached perfection (CCC 310).
Pain can also play a valuable role in our lives. Some people suffer from congenital insensitivity to pain, and its results can be dramatic, even fatal. Physical pain serves as a warning system, and people with- out a proper pain response can be severely injured or killed. Even emotional pain can be useful. The emotion of fear alerts us to danger and motivates us to take steps to avoid it.
TIP
Although some suffering plays a valuable role in the present life, this doesn’t exhaust the problem of evil. Unlike the above examples, some suffering serves no obvious purpose (see the question for Day 38). The above answer, however, provides a partial explanation of why God tolerates some suffering and how he brings good out of it.
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Suffering with a Purpose

The MOST Catholic doctrine | @shamelesspopery

<div>How do you explain to a Protestant that you can pray to Jesus through the Immaculate Heart of Mary?</div><div>In a nutshell, we’re asking Mary to intercede for us to Jesus, similar to how Protestants ask their Christian friends on Earth to join them in praying for a particular matter—except Mary and the other saints in heaven are definitely in a better position to intercede for us with Jesus, precisely because they’re in heaven. In addition, when we speak of uniting our prayers with Mary’s Immaculate Heart, we’re asking for the Blessed Mother’s intercession in another way.
For more on intercessory prayer, including scriptural citations to share with your Protestant friends, see our tracts on <a href="https://www.catholic.com/tract/praying-to-the-saints">“Praying to the Saints”</a> and <a href="https://www.catholic.com/tract/the-intercession-of-the-saints">“The Intercession of the Saints.”</a>
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How Do I Explain Praying to Jesus through Mary?

If there are conjoined twins who are saints and they have the power of bilocation, would they be able to bilocate separately or should they bilocate together?

Will conjoined twins still be joined in their resurrected bodies?

In marriage, is the “good of the spouses” supplied by nature, or grace?

What is the Church’s stance on the history of St Veronica?

Can God “forgive” you your sins or could it be more accurate to say He is the immutable embodiment of forgiveness itself- thus really only we can change by atoning and reorienting ourselves to Him?

My son, Joshua wants to ask you if you think the Superman movies could have a Christian allegory to them?

How/why did the Jews become monotheists?

Where did the prayer come from that w e say at Mass after the Our Father… “For Thine is the Kingdom,,,”

Why do you suppose the account of Peter walking on the water only in Matthew?

My daughter has a turtle. One day, she was laying on the floor with the turtle. The turtle looks at her, then at a piece of fence about a foot or two tall, and back at her a few times. The turtle then runs to the fence, pushes it over to create a ramp ...

What’s your take on original monotheism?

Will we continue learning in heaven? Or will we just instantaneously *know* everything we can know?

Did Jesus drink wine, or was it just grape juice?

If Jesus submitted his DNA to 23&Me would it prove that Joseph was his Father?

If a pagan god were to meet Jesus and convert to Christianity, would they go to heaven if they died?

As far as I understand it, current physics tells us that information cannot travel faster than the speed of light since, if it did, you would (among other problems) get paradoxes. However, it seems like an angel could convey information faster than lig...

Your recent episodes on demons and the different beliefs on how people get possessed made me think. Could the dark forces be targeting powerful latent “psychic” individuals? It would fit with your demons being opportunists, and with Amorth&...

In the case of Ash Wednesday when fasting and abstinence is required, would receiving communion break one’s fast or count as a smaller meal? In other words, can one receive communion in addition to eating one full meal and two smaller meals? Than...

Let’s say we made contact with an alternate timeline whose divergence point is after the year 100. They have a recognizable continuing Petrine ministry. Does their pope (probably called something else) have immediate and universal jurisdiction in our t...

Do stage magicians have actual preternatural gifts?

Weird Questions

What would the Church do if it were discovered that it had allowed a marriage between two males unwittingly? That is to say, what if one of those men “identified” as a woman, and the job of appearing as a woman had been done so well that no one, from marriage prep all the way to the ceremony, suspected anything?
On one level, the answer is simple. That attempted marriage would be null and void, because a valid marriage, either on the natural or the sacramental level, can be validly ratified and consummated only between one male and one female. Simple enough.
However, the question opens up more things for us to consider. For example, according to the language the Church uses, rooted in the metaphysical reality of mankind as created by God, there are only two sexes: male and female. Gender is a synonym for sex (see CCC 2331-2336). There is no such thing as a “biological male” who becomes a “female by gender.” That is fiction, pure and simple.
The Catholic Church teaches the soul to be the form of the body. That means that it is the soul—immediately created by God—that determines, along with the body, the sex of the individual. The soul is both the unifying and the life-giving principle that makes the body a human body. Thus, the sex or gender of a human being is not determined in the mind. It is determined by God at conception, and it later manifests in the body.
A person can “identify” himself in any way he wants to. He can “identify” himself as a tomato plant. But a male human being is truly a “he”—not a “she,” not an “it”—and this reality can be scientifically verified, apart from any delusions a man may have about who or what he thinks he is. Scientists can take a blood sample from him, and they can tell beyond a shadow of a doubt that this particular human being is a “he.”
In Scripture, the reality of the two sexes (or genders) of human beings, which can be known through the natural light of reason and science, is also revealed as such in the Old Testament in texts like Genesis 1:27—“male and female he created them”—and by Jesus in Matthew 19:4-6, which refers back to Genesis 1:27 along with Genesis 2:24.
<blockquote>He answered, “Have you not read that he who made them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one’? So they are no longer two but one. What therefore God has joined together, let not man put asunder.”</blockquote>
One of the really beautiful things about answering the question of the sneaky transgender wedding is that here we find ourselves in a scenario (and there are many other examples) where faith and science work wonderfully and in unison to get at the reality of the situation. We know through revelation that God creates male and female exclusively. And science confirms this fundamental truth, from the chromosomal level upward. So, whether we speak of this from a religious perspective or purely from a scientific or a philosophical perspective, a man or woman cannot “assign,” or “identify” as, whatever gender he or she may wish to be. Each human being’s gender has already been “assigned” to each man, each woman, at the moment of conception.
But are there exceptions? The Church does accept the fact that there are real people who suffer from mental disorders, such as gender dysphoria, where they struggle to accept their God-given nature. But these are not “exceptions.” We believe that these folks need to be helped on the psychological and psychiatric level so they can come to terms with who they are. Unfortunately, our culture today actually encourages these people in their disorder. In fact, our culture and much of the political establishment encourage these people all the way up to them mutilating themselves to “change” their sex, as if they could. But giving male hormones to a woman does not make her a male. And putting fake breasts on a man and cutting off his genitals does not make him a “her.” It only results in a growing number of mutilated males and females in our culture.
Tragically, we now even have children being mutilated. This is child abuse.
The Church also acknowledges cases like PAIS (partial androgen insensitivity syndrome), where genetic defects occur that can lead to confusion concerning the sex of certain individuals. PAIS is a genetic disorder with various manifestations, some of which can make a male look feminine. But men afflicted with PAIS are not women. They have no uterus and no ovaries. They are men. (And yes, my friends, we Catholics do know what a woman is: simply, the adult female of the human species, whose body is ordered toward the procreation and nurturing of children. Those suffering from PAIS do not fit the bill.)
Thanks be to God that science has afforded us ways of treating these men so that some, at least, can come to function normally. But that depends upon the severity of the situation. Often, these men are sterile. And unfortunately, it represents a cross they must carry for the rest of their lives.
At any rate, here is how the Church determines these matters. Because of the fact that in 99.9999 percent of cases, the sex of each person attempting marriage is obvious to all involved, there has been no need for scientific inquiry beyond the general preparation for marriage done by priests all around the world. In fact, I have yet to hear of a single case in the entire world of a homosexual “couple” slipping by the process and getting “married” in a Catholic Church because the “transgender” half of the couple looked so authentic.
However, I would say this. The way things are going, with the growing number of mutilations going on in our culture, where it is becoming more difficult to distinguish between men and women—and given the level of immorality in our culture, generally speaking—perhaps we might get to the place where the Church starts requiring blood tests. In the old days, these tests looked for (and still look for, in the case of Montana) venereal diseases, rubella, and such. But could the Church one day require a test one day to be sure of the sexes of the couple presenting themselves for marriage? Perhaps.
Thanks be to God that we have not reached a level of cultural depravity to require a need for this kind of medical scrutiny in the Church. At least not yet.

A Secret Same-Sex Marriage?

Trent Horn&#8217;s new book explores the many ways Christ is falsely presented. He discusses these &#8220;counterfeit Christs” and why the real Christ is so much better.

Counterfeit Christs (Part 1)

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DAY 70
CHALLENGE
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“Abortion is a religious issue, and those who disapprove of abortion must not impose their religious beliefs on others.”
DEFENSE
Abortion is not a “religious issue.” It is a human-rights issue.
Even if abortion were a religious issue, there is no reason why religious people should set aside their moral values on this topic or any other. Religious values have played an indispensable role in issues from caring for the poor and the sick to ending slavery and tyranny. To suggest that religious people should not bring their values to bear on public issues also misunderstands the nature of democracy, which exists precisely to allow people to express their views on how society should be run.
But the truth is that abortion is not a religious issue. When people say it is, they imply that it is a matter of faith rather than reason. This is false. A powerful case against abortion can be made without bringing religion into the discussion. Unborn children simply are innocent hu- man beings, and their innate right to life must be respected like that of any other innocent human being (see Days 88, 185, 191, 202).
It is a scientific fact that the unborn are living human organisms. This is not a religious claim. It does not depend on the teaching of any church or spiritual leader. It is a matter of basic biology, and only deliberate self-deception could allow one to avoid this fact.
Once you recognize that, the question is what you will do in re- sponse: Will you acknowledge the right to life possessed by all in- nocent human beings? Or will you begin the rationalizations people engage in when they wish to deprive an entire class of human beings of their right to life—whether that class be unborn children, the men- tally retarded, Jews, or anyone else.
In other words, the question is whether you will side with those who justify and commit genocide or with those who seek to protect innocent human beings.
From a moral perspective, the correct choice is obvious, but too many today use the claim that abortion is a “religious issue” simply to shut down rational discussion of the subject and evade the clear impli- cations of the facts.
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Abortion as a “Religious Issue”

Joe Heschmeyer helps a caller who asks how to defend against those who claim that the church went through a Great Apostasy after the apostles died.
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Transcript (Auto-Generated):
My question is about the great apostasy.
As a Catholic, how do I defend the stance that the church did not fall into apostasy once the apostles died?
word apostasy means falling away.
And the Bible talks about apostasy, talk about people who fall away from Christianity, fall away from the church. But there are Protestants and Mormons who believe in a great apostasy, where the problem isn&#8217;t that people are falling away from the church, the ideas of the church has itself become apostate. Now I wanted to just point out that these are, even though the same word is used, they&#8217;re actually kind of opposite concepts. Because if I fall into apostasy, the problem is I&#8217;m not Catholic enough.
If the church is apostate, the problem is that I&#8217;m too Catholic.
And so even though apostasy is used in both cases,
the great apostasy isn&#8217;t people falling away from the church, it&#8217;s the church being false.
And so that&#8217;s kind of the thing I would point out. Just to kind of clarify what we&#8217;re talking about. So how do we know great apostasy isn&#8217;t true? Well, besides the fact that there&#8217;s zero biblical evidence for the church falling away, like as a church, rather than people falling away from the church. You also have all of the biblical data about the church. So I&#8217;m gonna give you just a few pieces, because there&#8217;s a lot here.
In Matthew 16, Jesus says, &#8220;I will build my church.&#8221; And I started to say, if he hadn&#8217;t have said that, if Jesus was just this great teacher, Messiah, prophet, son of God, and he didn&#8217;t build the church though,
his followers wouldn&#8217;t just say, &#8220;Well, we&#8217;re gonna go back to our old ways of life.&#8221; They would still try to follow him. They would just have to build their own denominations.
And so I like to point this out, like when Protestants approach Christianity, they&#8217;re doing it as if Jesus had said, &#8220;I will not build my church, you have to do it.&#8221; But he says the opposite. He says, &#8220;I will build my church.&#8221; So the church isn&#8217;t something we have to build. The church is something we have to find and join.
That you also have these other passages, Daniel two, for instance, Nebuchadnezzar&#8217;s dream. There&#8217;s the four tiers, gold, silver, bronze, and then iron and clay mixed together. And they represent the four kingdoms that conquer Israel. It&#8217;s Babylon, then it&#8217;s the Persian, Medo-Persian empire, then the Greek empire, then the Roman empire. And we&#8217;re told during the days of the fourth empire, so during the days of the Roman empire, a stone not formed by human hands will come and crush this, like the feet of clay, and will build a mountain that will never be destroyed. Now that to all appearances looks like someone is coming from heaven to build a kingdom on earth and that kingdom won&#8217;t be destroyed. That&#8217;s not consistent with the idea someone came from heaven, built a kingdom, and the kingdom was destroyed.
Third, you have just the description of the church. It&#8217;s the bride of Christ and it&#8217;s the body of Christ. And the entire picture all the way up to and including the book of Revelation with the wedding feast of the lamb is about this everlasting relationship between Christ and the church. And Jesus speaks of it in this way. Luke 22, he talks about the apostles sitting on 12 thrones judging the 12 tribes of Israel. And so the apostolic nature of the church, his body and bride lasts forever. And Ephesians 1, St. Paul talks about the church as the fullness of him who fills all in all. That the church is the continuation of Christ on earth. So to say that the church went into a great apostasy is to say that Christ left us as orphans when he promised he wouldn&#8217;t do that.
So all of that is the theological approach. And I would heavily lean in that. The other thing I would do though, number two is looking at the historical approach. And I&#8217;ve actually written an entire book about this. If you&#8217;d like a copy of my book, the early church was the Catholic church. Because if you&#8217;re gonna say the church originally believed X, this thing that I believe is a Protestant, as a Mormon, as whatever. And then over time, this false teaching, Y crept in. We should be able to find that in history. We shouldn&#8217;t just have to take your word for it. You should be able to show, here are all of these early Christians who interpreted the Bible the way that I do. But almost invariably, when someone makes these claims about the church going into apostasy, when you ask for the historical evidence, they point to a Bible verse and say, well, I read it this way. It&#8217;s like, well, I don&#8217;t care how you read it. Show me the centuries of people who read it the way that you do. And then that there was a switch. Because we should see a number of things. If you walked into a Protestant denomination and said, now we&#8217;re gonna start believing in the Pope, now we&#8217;re gonna start believing in the real presence, now we&#8217;re gonna start praying to Mary, there would be an outrage. Because that would be a major change. And so if all of these things that people protest about
were major changes to the structure of Christianity, to the theology of Christianity, we should see major outcry. So show me the outcry. Because we can find outcry on much smaller issues along the way, and just not this one. That is a very strange absence of evidence. But more than that, we can actually find people from remarkably early on,
taking for granted that everybody believes these very Catholic things. So that&#8217;s what I would say, that you&#8217;ve got the theological approach. It doesn&#8217;t make sense if you understand what the church is and who built it to suggest that it was destroyed by the gates of hell.
Second, you&#8217;ve got the historical approach. We can talk about the earliest Christians, people like Saint Polycarpus Smyrna, the Enignations of Antioch, Saint Irenaeus of Lyon, and Saint Justin Martyr, all before the year 200, who look and sound astonishingly Catholic.

Did the Church Have a Great Apostasy?

We know that our sins must be forgiven if we hope to get to heaven. But what about original sin? How can original sin have to be forgiven if all of humanity after Adam and Eve didn’t commit the actual sin?
The Catholic Church teaches that it is impossible for one person to be guilty of the personal sin of another. That is metaphysically absurd, as well as contrary to Scripture (see Ezek. 18:19-20, CCC 2056).
The Church teaches that Adam and Eve—and only they—committed the personal sin that we call original sin. All the rest of mankind inherits the sin of Adam, and as such is guilty of a real and proper sin, even though it is in its own category (CCC 402-406). This is a mystery, but what the Church makes clear is this that we inherit from Adam is “a state, not an act” (404). And as such, this fallen state represents a “sin” by analogy—a <a href="https://en.wikisource.org/wiki/Canons_and_Decrees_of_the_Council_of_Trent/Session_V/Original_Sin">real sin</a>, but not a personal sin.
Some people wrongly believe that we Catholics mean that original sin is not “real” when we say it is not “personal.” But “personal” sin is a category of sins that differs from “original sin,” as it relates to the sons and daughters of Adam and Eve. Personal sin means an actual sin committed by the individual person. Original sin, with regard to all of humanity after Adam, represents the effects of the personal sin of Adam, inherited by all of humanity via propagation. It represents, then, not a personal sin. Rather, it is a fallen state of being.
The easiest way to understand it is as the Church teaches in paragraph 404 of the Catechism:
<blockquote>How did the sin of Adam become the sin of all his descendants? The whole human race is in Adam &#8220;as one body of one man.&#8221; By this &#8220;unity of the human race&#8221; all men are implicated in Adam&#8217;s sin, as all are implicated in Christ&#8217;s justice.
Still, the transmission of original sin is a mystery that we cannot fully understand. But we do know by revelation that Adam had received original holiness and justice not for himself alone, but for all human nature. By yielding to the tempter, Adam and Eve committed a personal sin, but this sin affected the human nature that they would then transmit in a fallen state. It is a sin which will be transmitted by propagation to all mankind—that is, by the transmission of a human nature deprived of original holiness and justice.
And that is why original sin is called &#8220;sin&#8221; only in an analogical sense: it is a sin &#8220;contracted&#8221; and not &#8220;committed&#8221;—a state and not an act.</blockquote>
Now that we have made the crucial distinction between the original sin committed by Adam and Eve and the original sin inherited by the rest of humanity, we have to make another distinction between the reality that is “original sin,” often called “the stain of original sin,” that dwells in all men from conception (Ps. 51:5), and the concupiscence that remains even after the sin or stain of original sin is remitted through faith and baptism (see CCC 508, 403, etc.). The first is a true and proper sin, even though, again, it is in its own category—“a state and not an act,” as we saw in the Catechism above.
Romans 5:12 is perhaps the clearest text of Scripture that teaches the heart of the doctrine: “Sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.”
Again, it is a sin (real), but only by analogy. All of mankind is “implicated” in Adam’s sin, as the Catechism says above, but in a mysterious way we do not fully understand. As St. Paul says in Romans 5:18-19,
<blockquote>As one man’s trespass led to condemnation for all men, so one man’s act of righteousness leads to acquittal and life for all men. For as by one man’s disobedience many were made sinners, so by one man’s obedience many will be made righteous.</blockquote>
Concupiscence represents a proclivity toward sin inherited by the Fall, but it is not itself sin at all, properly speaking, even though Paul calls it “sin” in Romans 7. He calls it “sin that dwells in me,” because it represents the fomes peccati, or “tendency to sin,” that dwells in all of us due to the fall of Adam. In this instance, it is not even “sin” by analogy, as original sin is. It is as the Council of Trent, Session Five, On Original Sin, says:
<blockquote>This concupiscence, which the apostle sometimes calls sin, the holy Synod declares that the Catholic Church has never understood it to be called sin, as being truly and properly sin in those born again, but because it is of sin, and inclines to sin.</blockquote>
In summary, notice that “original sin” is a true and proper sin, but it is very different when considering Adam versus the rest of humanity. For Adam alone (and Eve), original sin was a personal sin. For all the rest, original sin was and is also a true and proper sin, but not a personal sin. It was and is a sin by analogy, and as such, it is owned by each and every one of us as a true “sin,” but it is such as a state of being, not an act. And because it is a true and proper sin owned by each and every one of us, it must be cleansed through baptism.
Concupiscence, on the other hand, is not a sin at all. It does not have to be “forgiven.” It will be healed at the time of death. In other words, there will be no concupiscence in heaven. And this healing will be full and complete at the resurrection of the body at the end of time. Paul calls this “the redemption of the body” (Rom. 8:23).
But concupiscence does not need to be “forgiven” as if it were a personal fault, or even a sin at all, because it is not.
Redeemed? Perfected? Yes.
“Forgiven”? That’s impossible. There is nothing to forgive.

Is It a Sin to Want to Sin?

<blockquote>In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. And God said, “Let there be light”; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night (Gen. 1:1-5).</blockquote>
Last week we saw, in the waters of <a href="https://www.catholic.com/magazine/online-edition/god-is-in-the-water">baptism</a>, the way the Incarnate Son stepped into the base materials of creation in his quest to remake us. In the beginning was water—for creation itself, for us, and for the new life of Christ’s Church. What follows the water is light.
From the face of the waters the word of the Lord says, “Let there be light.” And from the waters of the Jordan emerges, countless ages later, the one who will say, “I am the light of the world” (John 8:12).
We don’t see that particular claim in our Gospel for the day, though in this season after the Epiphany that theme remains in constantly in mind, following our proper preface, which speaks of how the “mystery of the Word made flesh” has “caused a new light to shine in our hearts.” That is, in older forms of the Roman Rite, the preface of Christmas, where at Epiphany we hear further of how the revelation of Christ in the substance of our nature has “restored us by the light of his own immortality” (nova nos immortalitatis suæ luce reparavit). The newer ordinary form of the preface shifts the light language to emphasize that Christ is the “light of the nations.” (The mixing and matching of these different prefaces in different missals over time is a subject for another day!) And this time after the Epiphany, when the Lord’s identity and purpose was first revealed to the Gentiles, is filled with stories of light, if we’re willing to see it, culminating in another few weeks at Candlemas, when Simeon prophetically names Christ the “light to lighten the Gentiles” and “the glory of thy people, Israel.”
In today’s Gospel, one of the themes that John begins to unravel is exactly the importance of seeing. “Behold the Lamb of God who takes away the sin of the world.” It’s not that often that we say “behold” in modern English—it does seem a little dramatic for everyday conversation—but I think that is exactly what John the Baptist has in mind. Making dramatic statements is very much the goal of John the Baptist.
Why is he so insistent that we “behold” Jesus? To answer this, we might pose the question on another level, which is, why does St. John the Evangelist, our Gospel writer, want us to “behold” Jesus? None of the other Gospels puts this word in the Baptist’s mouth. It is, in fact, a very Johannine thing to say. The Greek word is ide, and, though it is not an uncommon word in the New Testament, John seems to have a special fondness for it. He uses it nineteen times—more than the entire rest of the New Testament combined. “Behold the lamb of God.”
The “sight” theme continues later in John with the instruction, which is repeated a few times (showing upon this Sunday next year), to “come and see.” This instruction comes first from the mouth of Jesus and later from one of the disciples. The meaning is the same: it’s seeing Jesus that communicates something, not just knowing information about him.
What do we see when we look? John’s proclamation is an invitation to see something more than a rabbi with a following on the rise, more even than just “the Son of God.” Behold, John says, the Lamb of God. Behold the one who takes away the sins of the world.
What John invites us to see is not, surprisingly, the light of the world—not the Son of God in all his glory. John invites us to behold Jesus in his darkest and most disturbing aspect, to see him as the sacrificial victim whose blood will wash away sin.
It’s interesting that this description of Jesus comes very near the beginning of John’s Gospel, only a few short verses after John’s wonderful opening passage on the incarnation of the Word, what we know well as the Last Gospel, on the way that the light has shined in the darkness, showing us the glory of the only-begotten Son of the Father.
Already, before John has even shown us the Passion, he asks us to think about it. This Jesus, being the light, also reveals darkness. Bright light, in the natural world, makes the shadows deeper, and so it is in the Gospel story, and in the liturgical year, where the bright light of the Epiphany already starts to show us things we’d rather not think about.
So it is also in the creation story. The creation of light means that the absence of light now has a name: night. And the night, because it has no positive definition apart from the day, is always waiting for the day, always leaning toward it.
Sin and evil are, in the classic definition, nothing. That is, evil is always a corruption or an absence of the good. Even if this absence or corruption has a palpable presence and reality, its being is entirely derivative, entirely dependent on the good from which it is distinguished.
And so what we are meant to see in the Lamb of God, in this man Jesus, is the one who takes nothingness and converts it to substance, who takes corruption and turns it to health, who takes absence and transforms it to presence. “The light shineth in darkness; and the darkness comprehended it not.” This means that for a little while, the darkness thickens, but come the dawn, darkness will remain only a memory made more beautiful by its shining with the true light.
In other words, it gets darker before it gets lighter.
That is a sobering thought. I say it to suggest not anxiety or panic, but hope. Jesus is the Lamb of God, and our hope is that his light will overcome the darkness of a world ruled by sin. This hope has a firm basis in his resurrection from the dead and his ascension to glory, not to mention the countless witnesses of his resurrection that history has known in the saints. The light of the world went out, it seemed, on the cross. But the darkness did not understand it; the darkness could not overcome it, and so, behold, light springs again from darkness, because the darkness could not overcome it.
Whatever our darkness today, in this long night of history before the final dawn, whatever our wounded dreams, corrupted bodies, and fractured souls, whatever darkness we have inflicted on others—the light of the world can overcome it, because the light of the world is the Lamb of God whose death is not defeat, but triumph; not an end, but a beginning for all.
Let us then behold that light of the world, that Lamb of God, in his body the Church, in his body the Blessed Sacrament, in the hope of his future kingdom. Let us behold him and open our eyes to his presence, so that we can say to others, like those first disciples, “Come and see.” And so we will pass the night until the dawn.