Fostering Christian discipleship in the late modern milieu in the diakonia of koinonia and in the recognition that "the Eucharist is the only place of resistance to annihilation of the human subject."
Reading a post on Fr Aidan Kimel’s Eclectic Orthodoxy blog (which is quite a find) prompted a few more thoughts concerning the schema of salvation, which I have characterized (by no means originally, but in the all-too standard way) as the three-fold movement of redemption, justification, and sanctification (i.e., being made holy, theosis, divinization, etc.). In a recent post, in light of Fr Stephen Freeman’s observation, an idea I had was moved from being vague to explicit, namely the idea that justification and sanctification cannot be neatly split apart and (most importantly) that sanctification is not optional, and is not only necessary, but inevitable for a Christian.
In his post, Fr Aidan wonders whether St Paul’s “understanding of justification is governed exclusively by the question ‘Are the works of Torah binding on the (Gentile) Church?’” Once this question was answered definitively- presumably at the proto-Council of Jerusalem, which is described in Acts 15- “justification” was no longer an issue. Fr Aidan better expresses something I have long thought and expressed both in writing and preaching with regards to the sacraments in general, foremost among which, even for Catholics and Orthodox, are Baptism and Eucharist:
Holy Baptism represents the decisive event in which the convert to Christ is initiated into the Church and the trinitarian life of God. It’s not as if one is first justified and then subsequently adopted as a child of God and made heir to the kingdom. It all happens at the same time! As the Apostle tells his congregation in Corinth: “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God” (1 Cor 6:11). The Spirit breaks into our fallen world and appropriates us to the life and worship of the messianic kingdom. Only on this basis does our liturgical prayer and ascetical practices make proper sense
This also serves to highlight something to Roman Catholics that seems to require constant attention: Baptism, not ordination, is the fundamental sacrament of the Christian life. Baptism strengthened by Confirmation is even more formidable still.
Fr Aidan also posted something by Phillip Cary (who wrote the best theological commentary on the Book of Jonah I have read) concerning St Augustine’s view of justification (see "St Augustine on Justification by Grace"). I am not going to try and neatly summarize what Cary has already summed up nicely. I will just note this from his article: “for Augustine justification, so far as he discusses it at all, is not a particular event but the activity of God throughout our lives. When he uses the verb justificare, Augustine is thinking of God’s role in bringing us along in our lifelong journey to Him (cf. the article on “Justice” in the encyclopedia Augustine through the Ages). This image of a journey, pilgrimage or road to God is central to his theology, and any account of justification that is true to Augustine’s thought will really just be an account of that journey, in which we grow closer to God by growing in charity, which is the righteousness (justitia) that consists in obeying the twofold law of love.”
“This image of journey, pilgrimage or road to God” is not only central to St Augustine’s theology, but also constitutes an important part of the Letter to the Hebrews, seventeen verses to be exact: Hebrews 3:16-Hebrews 4:13, only to be taken up again for additional 53 verses (see Hebrews 11:1-Hebrews 12:13).
I post this because it is quite a boon to me that someone else is taking up these matters concurrent with my own interest, someone who is certainly better versed in the Christian tradition than I am, but most importantly, someone with a personal and not strictly theoretical interest in these most important matters.
Paradoxically, doesn’t the “search” for authenticity consist precisely in ceasing to search and just being yourself? Maybe the authentic you that you envision is the most pernicious false self imaginable.
As Pater Tom (Merton) averred: “It is often more perfect to do what is simply normal and human than to try to act like an angel when God does not will it. That is, when there is no need for it, except in the stubborn passion of our own impatience with ourselves.”
When preaching on the universal salvation offered by God through Christ, who breaks down barriers, as exhibited by today’s Gospel, you must be careful not to veer off into universalism, even by implication, or just plain sloppiness. Preaching on certain things requires the preacher “to do” theology. When you choose to preach on a theme, like the universal salvation offered in Christ, please do your homework.
Not everyone who has died is in heaven. As Catholics, in addition to heaven and hell, we dogmatically believe in Purgatory. Also, the Church is the ordinary and normative means of salvation. Hence, the Church, baptism, the Eucharist, are not incidental to anyone’s salvation, even those who might be saved extraordinarily.
Frankly, I fail to see the efficacy of pointing people away from Christ’s Body, the Church.
I always wait a day or two after an event like Robin Williams’ suicide, not with anticipation or excitement, but with fear loathing, because that’s when those who dabble in moral theology come out to play.
Let me be up-front: suicide is gravely and objectively wrong. Circumstances and intention cannot change something gravely and objectively wrong into something good, or even neutralize it. However, circumstances and intention can render committing such an act wrong- doing instead of a sin. In other words, circumstances and intention can mitigate a person’s culpability in committing a gravely wrong act.
When it comes to something as serious and grievous as suicide, let’s turn to the Catechism for what the Church teaches:
"Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide.
"We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives" (par 2282b-2283)
Bottom line: Don’t pretend for one minute, one nano-second, that you can judge the interior disposition and psychological state of another human being who has, tragically, taken his/her own life and then pretend to determine that person’s culpability. Only God is qualified to make that judgment.
As followers of Jesus Christ, it seems to me, that our task in the wake of someone committing suicide is to comfort those who grieve and fervently pray for the person who committed suicide, commending them to Divine Mercy.
For the sake of His sorrowful passion, have mercy on us and on the whole world.