Life in Christ Study

What did God intend?

Genesis 1:31; Genesis 3:6.

Original Justice can be understood as the harmony that Heaven is, reflecting the way things were intended to be. While it is challenging to grasp precisely what this intended state was, we can affirm that things were meant to be good and were indeed good before humanity's trust in our Creator was undermined by the temptation of a fallen angel.

• Also see (as Desired): CCC, 1, 374-379, 399-400. 

• Also see (as Desired): Aquinas, Thomas. Summa Theologiae. I, q. 96, a. 1; I, q. 97, a. 1.

How does the concept of Original Justice, as described in the Magisterium and Aquinas’s Summa Theologiae, help us understand the nature of human goodness before the Fall and the implications of the loss of trust in God due to temptation?

• Original Justice refers to the perfect harmony and goodness of creation before the Fall. The teachings suggest that everything was originally created good, but the fall introduced disorder and loss of trust. Understanding this helps clarify why God's plan for salvation involves restoring this lost harmony.

What we did with our freedom when virtue was easy

Genesis 2:16-17; Genesis 3:4-6.

In a state of perfect providence, peace, and harmony man was convinced that God was holding back the one thing that made it complete. Understandably man would have still longed for Heaven so the sense that something was missing may not have been out of the question. However, determining that God would always withhold that and doing so without consulting God presents a relational and logical problem. We grasped after what we thought was what we were missing only because we were told not to bring it into ourselves. What we found is that God had a legitimate reason for both allowing it to exist and for instructing us against it. The thing that will make us whole is not outside of what we were destined for in our nature, but it cannot be found in what God says we ought not to want. Wherever we direct our hearts and let our bodies follow there habits will be formed, if in the direction of good then virtue, if to insufficient goods, failing to will goods in their proper order or context, etc. then vice.

• Also see (as Desired): CCC, 396-400, 803.

• Also see (as Desired): ST, I, q. 95, a. 1.; I, q. 98, a. 1.

How does the story of the Fall, as interpreted through the Magisterium and Aquinas’s Summa Theologiae, illustrate the relational and logical problems humanity faced in deciding to grasp what was forbidden by God?

• The story of the Fall highlights humanity’s mistaken belief that God was withholding something essential. This led to a relational breach, as man chose to trust the temptation over God’s word. It demonstrates the logical error in assuming that fulfillment could be found in what God had expressly forbidden, underscoring the importance of trust in divine wisdom.

What Good is man capable of? What is left?

Romans 7:18-20; Romans 2:14-15

What we lost because of the fall is easy to overestimate and underestimate, so in answering this question yourself will seem unsatisfactory almost always. However, It ends up not being to complicated of an answer. Aquinas would posit, and seemingly reasonably so, that not all is lost but we have become somewhat impotent to certain goods but not totally impotent to the good. Natural Law remains in force even if our interpretation of it is corrupt (Read Aquinas on this). Our moral judgment has been obfuscated. Yet we have not lost everything just as someone who has lost their family, is suffering a wound, or is suffering a disease of any kind has not lost everything, nor did God abandon us totally to the domain of death. Still, under the rule of sin, we are unable to rightly control ourselves, this is especially true with addiction.

• Also see (as Desired): CCC, 1700-1706, 1949-1950.

• Also see (as Desired): ST, I-II, q. 85, a. 1-3; I-II, q. 94, a. 4.

How do Aquinas’s views on the remnants of natural law and the obfuscation of moral judgment after the Fall help us understand the extent of human capability for good despite the consequences of sin?

• Aquinas suggests that although our capacity to interpret natural law is impaired, it is not entirely lost, allowing us to still discern and pursue good. This perspective helps us recognize that humanity retains a fundamental orientation towards the good, even if it is marred by sin. It underscores the belief that divine grace and natural law continue to guide us toward moral goodness despite our fallen state.

"And even if our gospel is veiled, it is veiled to those who are perishing. In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. For it is the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

But we have this treasure in clay jars, so that it may be made clear that this extraordinary power belongs to God and does not come from us. We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies." 2 Corinthians 4:3-11

Is what God asks of us reasonable?

Philippians 2:13; 2 Corinthians 12:9-10

Without assistance and healing, the answer is almost certainly no. Sinful people are hard to love, yet we are called to love them, even those who oppose our good. We are called to follow God not blindly but with trust. The lack of trust in God has led to many of our problems. However, God, in His mercy and grace, sends us help. He showed us how to do what He asks and offers us grace that heals, strengthens, and endows us with the supernatural ability to pursue the good. Is it reasonable to follow what God asks of us, considering the divine grace and support available despite the challenges? YES! Is it without struggle? NO! Struggle is part of the process.

"All Christ's faithful are to "direct their affections rightly, lest they be hindered in their pursuit of perfect charity by the use of worldly things and by an adherence to riches which is contrary to the spirit of evangelical poverty."...It remains for the holy people to struggle, with grace from on high, to obtain the good things God promises. In order to possess and contemplate God, Christ's faithful mortify their cravings and, with the grace of God, prevail over the seductions of pleasure and power." CCC 2545, 2549

• Also see (as Desired): CCC, 1996-2000, 2011, 2027

• Also see (as Desired): ST, I-II, q. 109, a. 6; I-II, q. 114, a. 2.

• Often, we like to image our sin as playing with a kitten in the living room, when in fact it is more like wrestling an alligator in the backyard

How does the concept of divine grace, as discussed in the Magisterium and Aquinas’s Summa Theologiae, support the idea that what God asks of us is reasonable despite the struggle?

• Divine grace, as described by Aquinas and the Magisterium, provides the healing and supernatural strength necessary to fulfill God's commands. This grace transforms our natural capabilities, making it possible to achieve the good that God desires. While the struggle remains, grace ensures that what God asks of us is not only reasonable but attainable.

What actions has God taken, and what is He currently doing to restore humanity to its original goodness?

John 3:16; 2 Corinthians 5:17-19

If God is good, then He would keep the invitation to His will and life with Him open. This is what the coming of His Son accomplishes. We can choose to accept or reject the salvation and love He offers. Once we are on God's side, are we stuck there? No. Can we choose against it? Yes. Could the same God who made us free drag us to Heaven against our will or condemn us to Hell without our choosing? That would be inconsistent. Rather, God, who made us good and free from the beginning, endeavors to restore that goodness as long and as far as we cooperate. His grace presents us with the potential to return to where we came from, and we are free to do so. People confuse freedom with the ability to choose anything, but true freedom should include hesitation, especially when inspired by the love of God. Hence, the invitation is to embrace His truth and grow in trust of Him again so that we may be restored to His family and His likeness. God is always giving all He can, and that combined with giving all we can is what will save us. Just as with any relationship especially the highest ones.

• Also see (as Desired): CCC, 457-460, 1730-1733.

• Also see (as Desired): ST, I, q. 23, a. 1; I-II, q. 109, a. 7.

How do the concepts of freedom and grace, as taught by the Magisterium, Aquinas, and Scripture, clarify our understanding of God's ongoing work in restoring humanity to its original goodness?

• God’s ongoing work involves inviting us to accept His grace and truth, allowing us to choose freely. Grace helps us cooperate with God’s plan, aiming to restore our original goodness. Understanding true freedom as the ability to choose the good, inspired by God’s love, helps us see His consistent effort to bring us back to His family and likeness.

What is truly expected of us in the Christian life in terms of growth and striving for perfection?

“I do not understand my own actions. For I do not do what I want, but I do the very thing I hate.” (Romans 7:15).

In our culture, failure is feared more than death, so when we look at the Christian ideal as difficult, many fail to try it. The truth is our part is only growth, it is not being perfect but struggling to be perfect. Love properly understood should provide us with every motivation we need to get to Heaven and help others do the same, because the Spouse of Our Nature provides us with every grace to do so and when we fail He scoops us up again and loves us more (2 Corinthians 9:8). 

• Also see (as Desired): CCC, 2012-2016, 2028-2029

• Also see (as Desired): ST, II-II, q. 184, a. 3; II-II, q. 186, a. 3.

How do the teachings of the Magisterium and Aquinas, along with the cited Scripture passages, help us understand what is truly expected of us in the Christian life, particularly in terms of growth and striving for perfection?

• The teachings emphasize that perfection is a journey rather than a state. We are called to strive for growth and improvement, supported by divine grace. Despite our failures, God’s love and grace sustain us, ensuring that the effort to grow and strive for holiness is what is truly expected.