Screwtape Letters and the Catechism of the Catholic Church

I'm all for using the Catechism of the Catholic Church, especially in unconventional ways. That's why when I came across this article by Marlon de la Torre about Using the Screwtape Letters to unpack the Catechism for high school students, I had to share it with y'all.

One of the biggest barriers between Catholics and the Catechism that I hear most often is that it isn't accessible. The language is either too complex or too theoretical.

In C.S. Lewis' renowned The Screwtape Letters, Screwtape is a demon advising fellow demon Wormwood about how to tempt and lead a man to damnation. Marlon takes chunks of Screwtape's letters and lead the students in debunking his advise using the Catechism. Engaging the Catechism in this way makes the content immediately practical and exciting to read.

Read the whole article here to get a better feel for what a typical lesson of this type would look like.

As I did some more research, it turns out Marlon wrote a book that does just what he does in class: open up the Catechism using C.S. Lewis' mesmerizing book. Go buy it  here like I just did: Screwtape Teaches the Faith. This Marlon guy deserves a raise.

Check out Marlon's blog at Knowing is Doing.

(Hat tip to Marc Cardaronella of Evangelizing Catechesis who sent this article my way.)

New Resource: Pray the Catechism [Print Out]

“…this book can be transformed from a silent instrument, like a valuable violin resting on a velvet cloth, into an instrument that sounds and rouses hearts.” Fr. Raniero Cantalamessa 1st Advent Sermon to the Papal Household

I want to share a one page pdf describing the "Brief Way" to pray the Catechism of the Catholic Church which I created not too long ago. My wife and I have tried praying with the Catechism this way, and we love it. It takes about five minutes.  Download the pdf here.

Breathe the Faith

The Catechism of the Catholic Church, our Catholic faith entrusted to the Church by Jesus Christ, is not a salad - you don’t  at as much as possible as quickly as possible hoping to finish full and soon.

The Catechism is more like a fine wine - sip it slowly, breathe it in, and let it marinate your palate.

Cardinal Arinze prayerfully reads one page from the Catechism every day during his time of prayer. If a Cardinal is praying with the Catechism on a regular basis, why shouldn’t you? Praying with the Catechism instead of reading right through it allows the precious faith of the Church to seep into our bones and water our soul. Feel free to adapt this or work it into your own pattern of prayer. This method of praying the catechism can be used for private prayer or for praying with others.

How to Pray the Catechism

This way of praying begins with the Sign of the Cross the source and summit of our faith, followed by the Apostle's Creed, a summary of our faith handed down to us through the centuries and the foundation of the first pillar of the Catechism. We then pray the Our Father, which Jesus teaches us as the disciples ask "Lord, teach us how to pray" and which is the basis of the fourth pillar of the Catechism. We then prayerfully read and meditate on one In Brief paragraph from the Catechism (if you aren't sure what those are, see my post on How to Use the Catechism) and then pray one Hail Mary, honoring and asking for the intercession of Mary Mother of the Church and our Faith.  We wrap up this time of prayer by giving praying Glory Be to God, the Blessed Trinity and heart of the Catechism.

Some Deets

We read one In Brief and pray one Hail Mary a total of 5 times, which I found is just the right amount. But if you are feeling sassy, by all means don't let me stop you from praying all of them.

Why the In Briefs? For one thing they are on average shorter than the rest of the paragraphs in the Catechism. I found they are more succinct and easier to digest and meditate on. But if you are feeling doubly sassy, go ahead and pray with the rest of the catechism this way. You might want to cut down how many paragraphs you pray in one sitting though.

Download the pdf here and print out 700 copies to give to all dem Catholics you know, to stuff your Parish narthex with, and to slip inside all those Catechisms you bought recently graduated high school kiddos. Its completely free, just let people know where you got it from!

If you try praying the Catechism this way, let me know what you think. Its still a work in progress, and I would love to hear your feedback or suggestions about how to make it better.

"This Catechism is of historic importance. Depending on how seriously we take it, the future of the Catholic Church will be shaped accordingly." Fr. John Hardon

Strange Notions: Atheist and Catholic Conversations

 You need to know about the launching of a new website, Strange Notions, spearheaded by Brandon Vogt who knows a thing or two about "new" media and the new evangelization. (Check out his book here: The Church and New Media: Blogging Converts, Online Activists, and Bishops Who Tweet)

After St. Paul preaches in the Areopagus in Athens to the intellectual elite, they respond saying "May we learn what this new teaching is that you speak of? You bring some strange notions to our ears, we should like to know what these things mean." (Acts 17:19-20)

[youtube=http://youtu.be/ieDRMoxhySo]

With a website trailer like that, the adrenaline is already flowing just at the idea of a site that sets out to bring intellectual conversations between atheists and Catholics to an internet in dire need of it.

StrangeNotions.com is designed to be the central place of dialogue online between Catholics and atheists.

Its implicit goal is to bring non-Catholics to faith--especially followers of the so-called New Atheism. As a 'digital Areopagus', the site will include intelligent articles, compelling video, and rich discussion through its comment boxes.

The site is laid out in blog post format, with by-topic articles from a team of contributors presumably written with an atheist audience in mind.

The list of main contributors for the site is world class, with some of the best of the best as far as Catholic writers and thinkers go. In my humble opinion, this is one of the best lineups I've ever seen for a Catholic website of this nature.

I also like the extensive recommended books list that doesn't pull punches and is intellectually demanding.

I'm very interested to be watching this site unfold and participating in the conversations.

I do wonder, however, what will draw intelligent atheists to this site and the conversations and not just your normal trolls that lurk on Catholic websites. It would be great to see this website reach out to atheist bloggers and speakers to engage them in open dialogue in a way that goes beyond just the comment box. To have a thinking atheist write a response or article defending his position would add to the website's claim to be an open forum of reason and dialogue. Maybe even a HuffPoLive-esque Google Hangout would work well.

This is a site to watch and get involved with, learn a thing or two, and even send to your skeptical atheist friends challenging them to engage in dialogue with the authors and thinkers. Pray for this "digital areopagus", because it is a much needed space in the mission territory of the internet.

The Brains Behind It All:

Brandon Vogt is an award-winning author, blogger, in speaker. In 2011 he released his first book titled The Church and New Media: Blogging Converts, Online Activists, and Bishops Who Tweet (Our Sunday Visitor). The book includes a Foreword by Cardinal Sean O'Malley, an Afterword by Cardinal Timothy Dolan, and was endorsed by a several other cardinals, bishops, and leading Catholic thinkers.

Since then he’s established himself as an expert on Catholic new media and in May 2011, Vatican officials invited him to Rome to discuss social media. At the meeting, Archbishop Claudio Celli explained that the Church's mission today is to "open a conversation with the world." That's precisely what StrangeNotions.com is designed to do.

"Say What?" Monday Catechism Series #14 - Slaves of Economy

I believe the Catechism is THE tool for the re-evangelizing of secular society and the renewal of Catholic culture. Every Monday in this mini-series I'll share a gem from our Catechism of the Catholic Church that is interesting, relevant, or remarkable. _________________________________________________________________________

What is the point of an economic system ? What is its end? Does it have a purpose bigger than just making sure people play nice with their money?

The word "economy" can be traced back to the Greek word οἰκονόμος (transliterated 'oikonomia') which means roughly "house rule" or "household management".

Capitalism, socialism, distributism - these are just a few of the variety of economic systems thought up by men to define the "household rules" that should govern a large group of people trying to live life.

Check it out:

2426  The development of economic activity and growth in production are meant to provide for the needs of human beings. Economic life is not meant solely to multiply goods produced and increase profit or power; it is ordered first of all to the service of persons, of the whole man, and of the entire human community. Economic activity, conducted according to its own proper methods, is to be exercised within the limits of the moral order, in keeping with social justice so as to correspond to God's plan for man.²⁰⁹

So the question to ask when making economic decisions is not who will benefit, will it help us be more innovative or powerful as a nation, but is it serving the human person. That is to say, is it promoting the common good: that which causes the human person to thrive and flourish as a human person should.

We are not slaves to a set of macro forces that require us to obey or suffer the consequences. The purpose of an ideal economy should be the service of the human person.

+JMJ

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What if I Were Drunk ALL the Time?

Waiting on four pepperoni HARs (hot and readys) to be...well...ready (Little Ceasar's was back-logged) I moseyed over to the bar next door to find a bar bathroom. I found and entered a small closet with two urinals and a stall and an older gentleman followed close behind and grabbed a urinal before I did.

Now I have to tell you that the events that transpired were not normal Edmund-Bathroom Protocol. Normally in a two-urinal-one-occupied situation I choose the stall. I take the high road. I take one for the team.

I normally go with the stall to give the urinal man some peace of mind and free flowage. Its an act of charity. A humanitarian endeavor. Have some courtesy. No man wants to stand inches away from a stranger who is also urinating.

But today was different. Today I felt sassy.

Plus the stall looked dirty and gross.

So I went with the urinal right next to him. And the most amazing thing happened. Staring at a wall full of ads, a bar calendar, business cards, and other pleasantries, the guy broke the tension: "Boy, April sure has flown by fast."

He was right. April had flown by fast.

Caught off guard by his candor and insightful observation, and noticing that I could practically taste the beer he'd been drinking, I went into talking-with-intoxicated-strangers mode. I love talking to intoxicated strangers. Okay let me clarify. This guy was about two beers away from swimming, so he was not really drunk-drunk. A better description would be "I love everyone in this bar and want to talk to everyone because I'm happy" intoxicated.

Let me tell you, for those few golden moments while relieving ourselves, we chatted up a STORM. Your Church rosary making group had nothing on us that day. I mean we were REALLY communicating on a deeply personal level. Chuckles were had. Heartfelt questions were asked. Comradery abounded. No eye contact though. That'd be weird.

As we parted ways, I couldn't help feeling that my life was just a smidge better than before I entered the bar. Instead of entering a crowded room full of people and pretending all of them were as real as Manti Te’o's girlfriend, I actually existed in a personal way in a room full of crowded people. Okay, in the bathroom next to a room full of crowded people.

Jefferey Kahn argues that beer gave us civilization because of its ability to put us all on the same social "playing field" by lowering our inhibitions. Which made me realize, a lot of the greatest Saints went through life sans inhibitions. In fact, the first Christians were  mistaken for 4 a.m. Waffle House customers. (Look up Acts 2:13, I'm loosely paraphrasing sort of.)

Which made me THEN realize, all Saints are just drunk people!

Think about it. What made St. John Chrysostom call out the Emperor's wife publicly? Lack of inhibition. What caused St. Nicholas to think it was perfectly okay to slap the ever-living heresy out of Arius? Lack of inhibition. What made St. Francis Xavier travel door to door in a foreign land telling thousands of natives that they should make hamburgers instead of worshiping cows? Lack of inhibition. It goes on an on.

Its like Jesus is saying "Let them come to me, for the kingdom belongs to such drunks as these."

But it makes you wonder, what if we chose to act that way all the time? What if we chose to not have social inhibitions? (You weird extroverts that act this way on a regular basis can stop reading, this is for the rest of us. We can still be friends. Lower your voice. Yes, you can tell that one story again.)

In an increasingly technological society (how often have you heard THAT paragraph opener...) where we are more virtually connected than ever, we are also more physically disconnected than ever. When it comes to human interaction, inhibitions abound. Why am I more comfortable tweeting to thousands of strangers about my son pooping an uncomfortable amount, but I am super uncomfortable talking to strangers who say "Hey"?

Drunk people LOVE social interaction. They love talking to people they just met about anything. Some guy in a bar asked me what fancy store I got my jacket from. I told him Goodwill. He then proceeded to tell me all the articles of clothing he was wearing from Goodwill as well. Now THAT'S some social interaction for you people. We were the Goodwill crew from then on up in that place. We were companions.

Fr. Raniero Cantalamessa devotes a whole book to this drunkeness thing, echoing Pope Paul VI who echoed St. Ambrose during a world congress of charismatic renewal in 1975: "Let us drink the sober intoxication of the Spirit with joy!"

"Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it" says the Catechism. And if our conscience is that desire to do good and avoid evil, shouldn't it make sense that the devil would have a sort of anti-virtue to fight our conscience? An impulse that tells us to avoid the good?

You are right, being drunk is a sin. We are talking here about a sober intoxication. I'm being metaphorical and incendiary. I'm feeling sassy. But there is obviously some connection between what happens to a drunk person and what happens to a person filled with the Holy Spirit and consumed with love of Christ. Otherwise St. Ambrose is just being silly. This intoxication we are talking about knows no restraint from pursuing the good, it knows only wild reckless love. St. Paul tells us to be a fool for Christ in 1 Corinthians 4:10 for goodness sakes.

I hope this rant has taught you a few key life principles.

1) In a two-urinal-one-occupied situation, go for the free urinal. No one goes for the free urinal. You may be delightfully surprised. Or scarred for life. Who knows!

2) Talk to people! Be outgoing and friendly and if people get weirded out, just tell them you are sloshed, or soberly intoxicated, or in love with Jesus Christ. Whatever.

3) Stop avoiding human interaction. In an increasingly privatized, digitized, secularized world, human interaction is a saving antidote. People who drink beer know this well. Why do more people go to bars and drink over priced cocktails when they could be at home drinking the same thing at a fraction of the cost? Its not the peanuts. Its the human interaction. Bars are a refuge for the lonely. Being drunk is an excuse to know people and be known by people. So get out there and start giving people some attention!

4) The next time you feel some inhibition sneaking up in your skull, ask the Holy Spirit if this is your conscience trying to warn you to avoid evil, or if this is your weak flesh trying to tell you to stay comfortable, soft, and warm.

Stay soberly intoxicated, my friends.

"Say What?" Monday Catechism Series #13 - Why Should I Paint?

I believe the Catechism is THE tool for the re-evangelizing of secular society and the renewal of Catholic culture. Every Monday this epic mini-series will share a gem from our Catechism of the Catholic Church that is interesting, relevant, or remarkable. _________________________________________________________________________

Is art a useless hobby? Is there a higher meaning and purpose to finger painting? Is Bob Ross in heaven?  The Catechism explains that art is a participation in the divine. There is hope yet for the happy trees...

2501  Created "in the image of God,"²⁹⁴ man also expresses the truth of his relationship with God the Creator by the beauty of his artistic works. Indeed, art is a distinctively human form of expression; beyond the search for the necessities of life which is common to all living creatures, art is a freely given superabundance of the human being's inner riches. Arising from talent given by the Creator and from man's own effort, art is a form of practical wisdom, uniting knowledge and skill,²⁹⁵ to give form to the truth of reality in a language accessible to sight or hearing. To the extent that it is inspired by truth and love of beings, art bears a certain likeness to God's activity in what he has created. Like any other human activity, art is not an absolute end in itself, but is ordered to and ennobled by the ultimate end of man.²⁹⁶

+JMJ

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Our Excuses for the Boston Bombings

If all of America can agree on one thing, it is that the Boston bombing was a deeply evil act. And if all of America could agree on the one question that needs answering from those responsible for these depraved acts, it is, "Why?"I sat around a dinner table recently with a bunch of Catholic friends and the Boston bombings came up in conversation. There was unanimous agreement; no one could understand how any human person could commit such a large scale and hideously evil act. "How could anyone do such a thing?"

Behind the frantic search by media outlets for any revealing details from the pasts of the two main suspects - anything that would pull back the debris and find a motive - there exists the natural response to intense evil: confusion.

As I watched online live coverage of the manhunt coming from one of Boston's local news stations, I heard the news anchors interviewing one of Dzokhar's high school classmates.

She describes her shock and horror upon finding out Dzokhar is suspected to be guilty of the Boston marathon bombings. After seeing his photo on television she scours her old yearbook to make sure its really him. She remembers Dzhokhar as a normal high school guy.

At the end of the interview the news anchor asks, "But was there anything different or odd about Dzhokhar Tsarnaev that you noticed back then?" He's almost pleading with her.

"No, he was a normal kid like any other high school teenager."

Nothing is easier than to denounce the evildoer, nothing more difficult than understanding him.

Dostoevsky

After hearing that interview, for some reason I was disturbed. So much so that I wrote this article. I couldn't shake the feeling that we are all grasping for an excuse.

Certainly we do not want to excuse the guilty. No one is looking for an excuse that would save killers from just punishment.

I get the feeling we are looking to excuse ourselves.

In the smokey confusion that follows the presence of large-scale evil, we naturally look for a way to distance ourselves from the capacity to commit such acts. We look for a way to  excuse ourselves from the one thing we do share with all those who have ever carried out evil acts - the capacity to commit those acts.

Maybe I'm the only one willing to admit the question that sometimes flashes in the mind when using a large knife, or holding a gun, or driving a vehicle. It is a question I'm sure is intensified by exposure to horror movies, graphic video games, and television shows. But the question is present regardless of our exposure to graphic acts of violence, crimes against humanity, and evil.

Do I have the capacity within me to commit a gravely evil act?

Once the smoke settles on an event like this, there are immediate lines drawn between "them" and "us", "good people" and "bad people", the "stable" and the "unstable". And you will hear the phrase "I just can't imagine..." over and over again. "I could never do such a thing. I couldn't imagine doing anything like that."

But is this the correct Catholic response?

Leaving Divine Revelation aside for a minute, we could turn to science and ask the question "Are normal, ordinary people capable of intensely grave evil acts?"

I don't need to retell the stories of the Milgram Experiment, or the Stanford Prison Experiment, or the Abu Ghraib torturing; you can read about those yourself. All of them though, seem to prove that normal people, mentally healthy and ordinary folk, have a capacity for evil acts such as torture and killing. In all of these instances normal people were placed in situations that resulted in them committing or at least believing they were committing extremely evil acts.

Classically divided, the question of "Why do people behave a certain way?" could be separated into two categories. For us, we could be tempted to excuse the capacity for evil as either an innate personal characteristic, or the result of traumatic personal experiences and environment. Nature versus nurture.

Some might be tempted to suggest that Dzhokhar and Tamerlan Tsarnaev must have some sort of inbred flaw that allows them to commit heinous acts of violence without any empathy towards others. They might suggest a mental illness and chalk it up to simply being psychopaths.

Others might be more sympathetic and guess about the upbringing and environment the brothers were exposed to. Maybe they had abusive parents. Maybe there is some history of childhood trauma. Maybe they were under the influence of narcotics. Maybe time spent in Russia made them somehow capable of evil. And of course people will point to Islam Extremist influences that glorify "martyrs" and violence to further their cause.

The banality of evil is displayed in the details of the bombing. Maybe Dzokhar didn't see the 8-year-old boy nearby when he laid down his back pack filled with high powered explosives, nails, and other shrapnel. Maybe he did. If he did, maybe he has a mental condition that leaves him unable to feel empathy. Maybe he has been conditioned by years of hate and trauma.

Or maybe he is just a normal guy who decided to commit an evil act for various reasons, none of which imprisoned his free will or forced him to do anything.

Notice exactly what I am and am not saying. I am not saying that psychology only excuses evil and sheds no profitable light on what makes an otherwise normal person commit evil acts. But I am also not saying that we should chalk evil acts such as these up entirely to outside forces, internal disorders, or religious provocation.

Do we ever stop and wonder if any murderer who has ever uttered the phrase really spoke the truth when he said "I don't know why I did it." That a man could have no psychological or personal motivations for committing an evil act other than the desire to commit it?

Psychology might be able to provide some insight into the circumstantial ingredients for a mass murderer, but even psychologists will tell you that psychology is not meant to explain away culpability.

And we certainly, as Catholics, shouldn't be surprised by man's capacity for evil. Nor should we try to distance ourselves from "them" who are capable of evil.

"Sin is present in human history; any attempt to ignore it or to give this dark reality other names would be futile." (CCC 386)

In 1907 the Times of London asked a handful of acclaimed philosophers and writers to share their thoughts on the question: "What's Wrong with the World?". A  poignant response came in the form of a characteristically terse letter:

Dear Sir:

Regarding your article ‘What’s Wrong with the World?’ I am.

Yours truly, G.K. Chesterton

We should not be surprised that man has a capacity for extremely evil acts. And we should never forget this. When you hear people confused and wondering how anyone could blow up strangers and shoot a cop in cold blood, don't be tempted to excuse the capacity for evil away.

"Without the knowledge Revelation gives of God we cannot recognize sin clearly and are tempted to explain it as merely a developmental flaw, a psychological weakness, a mistake, or the necessary consequence of an inadequate social structure, etc. Only in the knowledge of God's plan for man can we grasp that sin is an abuse of the freedom that God gives to created persons so that they are capable of loving him and loving one another." (CCC 387)

These are not just evil acts. This is sin. And sin implies a nuanced understanding of man. Sin implies free will. If Dzhokhar and Tamerlan Tsarnaev were truly free in choosing to sin against God and commit such violence, and I also posses free will, then I am also capable of committing gravely mortal sins.

As odd as it sounds, when we buy into the disbelief of man's capacity for evil, we are only feeding a nihilistic worldview that sees man as merely a sum total of his given genetic qualities plus his circumstances.

This is not the Catholic worldview. And when this worldview is drawn out to its conclusion, the bombings shouldn't be a surprise at all. Viktor Frankl knew this well:

"If we present man with a concept of man which is not true, we may well corrupt him. When we present him as an automaton of reflexes, as a mind machine, as a bundle of instinct, as a pawn of drive and reactions, as a mere product of heredity and environment, we feed the nihilism to which modern man is, in any case, prone.

I became acquainted with the last stage of corruption in my second concentration camp, Auschwitz. The gas chambers of Auschwitz were the ultimate consequence of the theory that man is nothing but the product of heredity and environment - or, as the Nazis liked to say, "of blood and soil."

I am absolutely convinced that the gas chambers of Auschwitz, Trblinka, and Maidanek were ultimately prepared not in some ministry or other in Berlin, but rather at the desks and in lecture halls of nihilistic scientists and philosophers."

Fulton Sheen once during the opening of a speech he gave at a National Prayer Breakfast meeting looked at the President of the United States, pointed, and said "Mr. President, you are a sinner."

He then proceeded to point to himself and say "I am a sinner. We are all sinners."

Do not forget that the greatest moral evil ever committed - the murder of God's only son, caused by the sins of all men - was carried out by masses of ordinary, average people. And the sins that caused this death have our names on them.

When faced with the sobering reality of man's capacity for evil, we mustn't turn away ashamed and detached. Certainly this is not Christ's response to our evil. We must recognize it as an event calling us to greater reliance on God's grace to become who we were created to be, which is a perilous and fragile journey.

Sin is an offense against God, and it is an offense against who we are created to be. This is different than calling it merely an evil act. Sin exists because we posses free will, and can freely choose evil instead of good. I can freely choose evil. Intense and grave evil.

G.K. Chesterton once pointed out that "[t]here are many, many angles at which one can fall but only one angle at which one can stand straight."

And when you hear of Boston Bombings and evil committed by men, pray for the souls of those guilty, pray for the victims, and pray for God's grace.

"There but for the grace of God, go I."

[Video] Introduction to the Catechism of the Catholic Church

http://youtu.be/pCXrMBejH2c I came across this fantastic intro to the Catechism created by the Diocese of Birmingham Catechetical Institute. David Anders (Ph.D, Church History) provides some revealing insights into the origins and structure of the Catechism, with some very practical tips on how to use it and pray with it.

USE THE CATECHISM!

The Home Rory Owns

[vimeo http://www.vimeo.com/39346243 w=500&h=281] Home - Rory from Mick Kirkman on Vimeo.

Owning property is a natural human longing. You can't beat it out of human persons. And maybe Rory is refusing to own property precisely so he can really own property.

The appropriation of property is legitimate for guaranteeing the freedom and dignity of persons...

The right to private property, acquired or received in a just way, does not do away with the original gift of the earth to the whole of mankind. The universal destination of goodsremains primordial, even if the promotion of the common good requires respect for the right to private property and its exercise.

"In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself." The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family.

Catechism 2402-2404

G.K. Chesterton wrote “property is merely the art of democracy.” For him, property means that “every man should have something that he can shape in his own image, as he is shaped in the image of heaven. But because he is not God, but only a graven image of God, his self-expression must deal with limits; property with limits that are strict and even small.”

Just give me three acres and a cow.

“Say What?” Monday Catechism Series #12 - What Does 'Catholic' Mean?

I believe the Catechism is THE tool for the re-evangelizing of secular society and the renewal of Catholic culture. Every Monday this epic mini-series will share a gem from our Catechism of the Catholic Church that is interesting, relevant, or remarkable. _________________________________________________________________________

We use the word "Catholic" but what do we mean by Catholic? Were the first Apostles Catholic? Is Jesus Catholic? Is Catholicism a denomination? Check it:

830 The word "catholic" means "universal," in the sense of "according to the totality" or "in keeping with the whole." The Church is catholic in a double sense:

First, the Church is catholic because Christ is present in her. "Where there is Christ Jesus, there is the Catholic Church."³⁰⁷ In her subsists the fullness of Christ's body united with its head; this implies that she receives from him "the fullness of the means of salvation"³⁰⁸ which he has willed: correct and complete confession of faith, full sacramental life, and ordained ministry in apostolic succession. The Church was, in this fundamental sense, catholic on the day of Pentecost³⁰⁹ and will always be so until the day of the Parousia.

831  Secondly, the Church is catholic because she has been sent out by Christ on a mission to the whole of the human race:³¹⁰ All men are called to belong to the new People of God. This People, therefore, while remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one. ... The character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic Church ceaselessly and efficaciously seeks for the return of all humanity and all its goods, under Christ the Head in the unity of his Spirit.³¹¹

+JMJ

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