DOCSLIB.ORG

Luthers Catechisms-4 SO Years Essays Commemorating the Small and Large Catechisms of 0[ Martin Luther

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Luthers Catechisms-4 SO Years Essays Commemorating the Small and Large Catechisms of 0[ Martin Luther Luthers Catechisms-4 SO Years Essays Commemorating the Small and Large Catechisms of 0[ Martin Luther Concordia Theological Seminary Fort W'!)'ne, Indiana 0[ David P Scaer, Editor Dr Robert D. Preus, Editor CONCORDIA THEOLOGICAL SEMINARY LIBRARY FORT WAYNE, IN DIANA 46825 Luther's Catechisms - 450 Years Essays Commemorating the Small and Large Catechisms of Dr. Martin Luther © 1979 Concordia Theological Seminary Press Fort Wayne, Indiana Luther's Small Catechism and the Heidelberg Catechism - The Continuing Struggle: The Catechism's Role as a Confessional Document in Lutheranism by Ulrich Asendorf Before going into details, some fundamental Melanchthon to turn from Lutheranism to differences between the Book of Concord and the Calvinism. But he did this in his own way, Calvinistic Confessions should be mentioned. therefore the Heidelberg Catechism lacks certain There are two definite differences. First, the Book characteristics of Calvinism. This can be shown of Concord is the basis for Lutherans all over the on three points: a) the covenant is not mentioned; world, whereas the Calvinistic Confessions have b) its teaching of law is similar to the Lutheran their validity in certain regions. The other conception, as according to Questions 3 and 4, difference is the tendency of Calvinism to address the knowledge of man's misery comes from the confessions to new situations as they occur. law; and c) double predestination is not men­ Therefore there is a tendency in Calvinism tioned. Therefore to some extent the Heidelberg constantly to formulate new confessions, similar Catechism is nearer to the Lutheran traditions to the Barmen Confession of 1934, which than the normal type of Calvinistic confessions. nowadays is published as an appendix to the Nevertheless the Canons of Dort explicitly Heidelberg Catechism in some Calvinistic areas. approved the Heidelberg Catechism. Therefore An example is the small Calvinistic church in the Heidelberg Catechism is to be understood as Lippe. In Calvinism there is a tendency especially part of Melanchthonian tradition as a document of in unionistic German churches also to include the a German Calvinism, not of Geneva. It is a link Barmen Confession within the list of confessions. between Wittenberg and Geneva. Later on we shall have to discuss what that means especially Some other remarks concerning the history of in the modern situation. the Heidelberg Catechism should be mentioned. First, some information about its author. The Heidelberg Catechism was officially Zacharias Ursinus (1534-1583), born as a published in 1563 for the former electoral Lutheran in Breslau, was a Wittenberg student, principality of the Palatinate. The catechism was the first among the disciples of Philip taken over by the Dutch parishes on the lower Rhine and was later accepted by Calvinists in well as are the sections on the commandments Prussia, Moravia, Hungaria, Transylvania, Poland and conversion (Question 88). Here the com­ and South Africa. This was untypical of Calvinism mandments relate to death and resurrection of the which usually develops a special confession for old and new man. This seems to be similar to each region. The Heidelberg Catechism was also Luther's statement in the Small Catechism IV (4), accepted in the United States, and the 300th the drowning of the old Adam. In fact Luther anniversary of this occasion has been recently knows quite well that God's law has the function celebrated. The United Church of Christ, which to kill the old man until we attain the full was formed in 1957, also saw this catechism as righteousness on the day of judgment. important. 3. At first it seems that there is hardly a Here some remarks should be made in difference between the catechisms. But if you respect to unionism in the nineteenth century and look more carefully there are different presup­ the role played by the Calvinists. Calvin himself positions. Luther begins with the revelation of subscribed to the Augsburg Confession. God according to the First Commandment, Documents establishing unionism during the including both Law and Gospel. Luther's view is nineteenth century, as a rule, also referred to the theocentric. The Heidelberg Catechism on the Augsburg Confession, i.e. the Variata. The contrary is anthropocentric, as the first question Heidelberg Catechism presented dangers for the deals with man's misery. Lutherans as it in some respects deviates from the ordinary Calvinistic traditions and therefore This leads to another fundamental difference could subtly promote the tendency towards between Luther's Small Catechism and the unionism between Lutherans and the Reformed. Heidelberg Catechism. Luther combines the The Heidelberg Catechism represents the powers of destruction as law, conscience and Melanchthonian version of Calvinism and thus death on the one hand and Christ, Gospel and bears a Lutheran imprint. From here it was quite eternal life on the other. Luther deals with law in easy for Calvinists to offer themselves as true an extremely negative way. It destroys, leads to ecumenical Christians of the modern type. In their death and reveals sin. Luther teaches the wake come all sorts of confessional troubles. On predominant use of the Law as a mirror. For the other hand, it is understandable for strict Calvin the Third Use of the Law is the pre-eminent Calvinists to feel uneasy about losing their unique one, resulting in a tendency to legalism in confessional identity. At least in Europe the Calvinism as a whole. This is responsible for the Calvinists are more frequently in the minority than Puritan way of life. Stemming from this is are the Lutherans except in the Netherlands, Calvinism's inability to distinguish Law and Switzerland and Scotland. Gospel. The consequence is that the Gospel is falsified and turned to a new law. At this point, the organization of the Heidelberg Catechism should be mentioned. If you look at An example of this within the German context Question 2, three headings are mentioned: man's after the war was the upstart of a new sort of misery (Questions 3-11 ); man's redemption fanaticism under the title of what Karl Barth and (Questions 12-85); and finally man's thankfulness his disciples called "the royal rule of Chirst" in­ (Questions 86-129). stead of Luther's distinction of the two kingdoms. I. Law and Gospel II. Christology 1. As mentioned before, there are some roots 1. The first remarkable fact is the Anselmianism leading back to Lutheran traditions. Question 3 in Questions 12-18 as a basis for Christology. states that knowledge of the human misery comes These traditions are of course present in from God's law. This is derived from Mt. 22:37-40, Lutheranism, but not exclusively so for Luther the double commandment to love God and thy himself. There has been a controversy since neighbor as thyself. Similar to Luther's summary Gustaf Aulen's investigations on the three main of the Ten Commandments, the wrath of God is types of the theology of atonement. He pointed mentioned in Question 10. So far both catechisms out that Luther was much closer to the Greek are the same, but this is not the whole story. fathers and their mirabile duellum between God and Satan. Aulen saw Luther more in the line of 2. As set forth in Luther's Small Catechism, eastern theology of the resurrection, than Anselm everyone would expect the explanation of the and his understanding of the atonement as commandments to follow. But there is a satisfaction representing the western type, based difference in the organization of the text as a on Good Friday. Finally the modern view of whole. The e_xplanation of the commandments atonement, i.e., the subjective one, is represented follows in the concluding third part and is placed by Schleiermacher and Ritschl. Meanwhile Aulen under human thankfulness. The sections on the was corrected by 0. Tiilila and H. Alpers. Both commandments and good works are combined as pointed out that there was indeed the satisfaction 2 L view in eastern theology, which Aulen denied. road. But he deceives himself by means of the There can be no doubt that the Anselmian type is extra Calvinisticum. The Heidelberg Catechism present in Luther's theology in his teaching about uses the same road. A spiritualized Christology is sin and grace. But Luther differs from Anselm. the result. Cross and resurrection are for Luther always combined. This can be clearly shown in his Therefore the Lutheran rejection of the extra exegesis of Rom. 4:25 and the Gospel of St. John. Calvinisticum in FC, Ep VIII, 34 should be The details are discussed in my book, Gekreuzigt mentioned: "That in spite of Christ's express und Auferstanden. Moreover the combination of assertion, 'All authority in heaven and on earth cross and resurrection is important in the has been given to me,' and St. Paul's statement, 'In ecumenical respect. For the Heidelberg Him dwells the whole fullness of deity bodily' Catechism has the Anselmian concept without (Col. 2:9), Christ, according to the human nature, the victory motif. This is not the case with Luther. is wholly incapable of omnipotence and other properties of the divine nature." As mentioned, 2. The other question is about the two natures in Calvin tries to teach the communicatio Christ. Here the so-called extra Calvinisticum idiomatum, but without ubiquity. He wants to must be mentioned as it is clearly brought out in follow Peter Lombard: "Although the whole Christ Questions 47 and 48. On the one hand the is everywhere, yet everything which is in Him is Heidelberg Catechism teaches clearly the two not everywhere." (Inst. IV, 17,30). Thus 0. Weber natures in Christ, but with all restrictions coming (in RGG 3 ,l,1595) states that Calvin is above all from the extra Calvinisticum.
Load more

Recommended publications
  • Calvin's Christology from Geneva to Belgium
    0 Calvin’s Christology from Geneva to Belgium: The Importance of Calvin’s Institutes for Understanding the XIX and XXXV Articles of the Belgic Confession of Faith Written by J. Alberto Paredes Submitted to: Prof. Derek W. H. Thomas, Ph.D. In May 2019 In Attendance of Those Requirements For The HT731 Theology of John Calvin Course As the Assigned Research Paper At the Reformed Theological Seminary, Charlotte, NC. 1 Calvin’s Christology from Geneva to Belgium: The Importance of Calvin’s Institutes for Understanding the XIX and XXXV Articles of the Belgic Confession of Faith The study of the person of Christ has been a central topic in the theological discourse for centuries. This area of study on theology, known as Christology,1 gives us some aid for us to answer the question made by Jesus himself to his disciples on Caesarea Philippi: … who do you say I am?2 Even then, people differed about the reality of his nature. On the very instant someone begins to utter any response to this question, they are confessing what we have come to call a creed.3 After Christ’s resurrection, and centuries later, it was no more his divinity which was a subject of debate, but his human nature. Thus, some written documents begun to rise from the earliest stages of the church to state what Christendom ought to believe in this regard.4 When reading these documents, one is able to see a development in regard to the theological language used, especially in the way this question is answered.
    [Show full text]
  • A Litany for Reformation Sunday
    A Litany for Reformation Sunday This litany for Reformation Sunday is composed of excerpts from the Creeds, Catechisms, and Confessions of the Presbyterian Church (U.S.A.). We believe in one holy catholic and apostolic Church, Nicene Creed the holy catholic Church; Apostles’ Creed the communion of saints. This Kirk is catholic, that is, universal, Scots Confession because it contains the chosen of all ages, of all realms, nations, and tongues, be they of the Jews or be they of the Gentiles, who have communion and society with God the Father, and with the Son, Christ Jesus, through the sanctification of the Holy Spirit. We believe that, Heidelberg Catechism from the beginning to the end of the world, and from among the whole human race, the Son of God, by his Spirit and his Word, gathers, protects, and preserves for himself, in the unity of the true faith, a congregation chosen for eternal life. The Church is an assembly of the faithful Second Helvetic Confession called or gathered out of the world; a communion of all saints, namely, of those who truly know and rightly worship and serve the true God in Christ the Savior, by the Word and Holy Spirit, and who by faith are partakers in all the benefits which are freely offered through Christ. The visible Church, Westminster Confession of Faith which is also catholic or universal under the gospel, consists of all those throughout the world that profess the true religion, together with their children; and is the Kingdom of the Lord Jesus Christ; the house and family of God.
    [Show full text]
  • Christian Reflections: Catechism
    Catechism ChristianA SERIES IN FAITH Reflection AND ETHICS BAYLOR UNIVERSITY G E N E R A L E D I T O R Robert b. Kruschwitz A rt E di TOR Heidi J. Hornik R E V ie W E D I T O R Norman Wirzba P ro C la M ation E D I T O R William D. Shiell Prod UC tion A S S I S tant Elizabeth Sands Wise D E S igner Eric Yarbrough P UB li SH E R The Center for Christian Ethics baylor University One bear Place #97361 Waco, TX 76798-7361 P H one (254) 710-3774 T oll -F ree ( US A ) (866) 298-2325 We B S ite www.ChristianEthics.ws E - M ail [email protected] All Scripture is used by permission, all rights reserved, and unless otherwise indicated is from New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. ISSN 1535-8585 Christian Reflection is the ideal resource for discipleship training in the church. Multiple copies are obtainable for group study at $2.50 per copy. Worship aids and lesson materials that enrich personal or group study are available free on the website. Christian Reflection is published quarterly by The Center for Christian Ethics at baylor University. Contributors express their considered opinions in a responsible manner. The views expressed are not official views of The Center for Christian Ethics or of Baylor University. The Center expresses its thanks to individuals, churches, and organizations, including the Cooperative Baptist Fellowship, who provided financial support for this publication.
    [Show full text]
  • The Dual Story Line of Calvin's Sense-Making Approach
    The dual story line of Calvin’s sense-making approach Erasmus van Niekerk Department of Systematic Theology and Theological Ethics, University of South Africa, Pretoria, South Africa Abstract Calvin’s sense-making approach, which is embedded in his Institutes of the Christian Religion (1559), can be construed as a story embodying two reflexive realms, one of creation and the other of redemption. In each of these realms, two trajec- tories operate closely together. The first is a “vertical” mirroring trajectory with God and human beings facing each other. The second is a “horizontal” trajectory consisting in a process that begins with God approaching human beings and the natural cosmic world. Calvin, who was at times very eclectic but could be very consistent too sometimes, contra- dicted what usually made sense to him (e.g. his instrumentality in the death of Servetus). Introduction Traces and clues of a dual storyline are found throughout Calvin’s actions, reflections and writings. His sense-making story is told through two con- structed realms of creation and redemption in which God, as the all-initiating agent, leads Calvin’s reflection about the actions and dealings of God, human beings and the natural cosmic world with each other. In establishing the two biblical realms of creation and redemption for his reflection within the bibli- cal storyline from Genesis to the Book of Revelation, Calvin follows Luther’s strategy of salvation history. By doing so, he bypasses the speculative strategies of the scholastics, whose starting point was firmly located in their question-and-answer technique about the essences of God, human beings, the church and the sacraments.
    [Show full text]
  • Saint Joseph's College Guide to Citing Theology Resources in MLA Format
    This guide was created by Patricia Sodano Ireland, Ph.D., Director, Theology Programs. Saint Joseph’s College Guide to Citing Theology Resources in MLA format The MLA handbook does not provide precise instructions for citing documents of the Church. The following are guidelines for citations in various formats, e.g., print, web, database, etc. A document may be in multiple formats. Cite accordingly. No matter what the format of the source, there are a few “rules of thumb” when it comes to Catholic Church documents. Most papal and episcopal documents are treated as books, not as letters or chapters. This means they are italicized or underlined, rather than put in quotation marks. Do not use online automatic formatting for Catholic Church documents, such as www.easybib.com, as these treat the following as letters or chapters, which is incorrect. Follow the guidelines, and do it yourself. These include the following: Papal encyclicals Papal decrees Council documents (e.g., Vatican II documents) Apostolic letters Apostolic exhortations Anniversary documents commenting on previous encyclical letters Bishops’ statements Primary works (e.g., works of antiquity through the Middle Ages, such as from Irenaeus, Augustine, Aquinas, etc.) While the Catechism of the Catholic Church is treated as a book, a catechetical document is treated as a chapter and put in quotation marks. An example would be the headings: “The Desire for God.” Catechism of the Catholic Church. With regard to papal documents in print or EBook form, indicate the translation or edition you are using in the bibliography. This is not necessary in the citations.
    [Show full text]
  • Experience of Eastern Catholic Churches in North America
    Logos: A Journal of Eastern Christian Studies Vol. 40 (1999) Nos. 1–4, pp. 165–170 Experience of Eastern Catholic Churches in North America Bishop Basil (Schott) Abstract (Українське резюме на ст. 169) The Byzantine Ruthenian Author begins his intervention with a historical excursus, mentioning certain unpleasant ex- periences, especially in the early decades of his people’s set- tlement in America, but soon he passes to the present. East- ern and Western Christians live amidst the same secularism, consumerist materialism and other negative influences. On the other hand, one can perceive the hunger of many for spirituality, care for the poor, a rejection of racism and other forms of hatred and injustice. Among the especially positive phenomena one can no- tice: the creation of hierarchies for Eastern Catholics in the “New World”, financial and other types of assistance from Roman Catholics for the often poorer Eastern Christians, a raising of the level of scholarship in the field of Eastern Christian Studies, the creation of the Committee on the Rela- tionship between Eastern and Latin Catholic Churches at the NCCB, the establishment of Eastern Catholic Associates (which brings together all Eastern Catholic hierarchs of the U.S.A.) and the publication of certain much-needed docu- ments. Still, there are some issues which require further work. Much progress will be made when all Roman Catholic semi- naries educate their students adequately about the Eastern Churches. 166 Bishop Basil (Schott) The lived experience of the Eastern Catholic Churches in North America began in the early 1880’s with immigrations from Eastern Europe and the Middle East.
    [Show full text]
  • The Study Catechism: Full Version Approved by the 210Th General Assembly (1998) of the Presbyterian Church (U.S.A.)
    The Study Catechism: Full Version Approved by the 210th General Assembly (1998) of the Presbyterian Church (U.S.A.) Question 1. What is God's purpose for your life? God wills that I should live by the grace of the Lord Jesus Christ, for the love of God, and in the communion of the Holy Spirit. Question 2. How do you live by the grace of the Lord Jesus Christ? I am not my own. I have been bought with a price. The Lord Jesus Christ loved me and gave himself for me. I entrust myself completely to his care, giving thanks each day for his wonderful goodness. Question 3. How do you live for the love of God? I love because God first loved me. God loves me in Christ with a love that never ends. Amazed by grace, I no longer live for myself. I live for the Lord who died and rose again, triumphant over death, for my sake. Therefore, I take those around me to heart, especially those in particular need, knowing that Christ died for them no less than for me. Question 4. How do you live in the communion of the Holy Spirit? By the Holy Spirit, I am made one with the Lord Jesus Christ. I am baptized into Christ's body, the church, along with all others who confess him by faith. As a member of this community, I trust in God's Word, share in the Lord's Supper, and turn to God constantly in prayer. As I grow in grace and knowledge, I am led to do the good works that God intends for my life.
    [Show full text]
  • CATECHISM-Book-2.Pdf
    A Catechism of the Faith for Children Lebanon God’s Missionary Church B.L.A.S.T. Class Compiled by Rachel England Front cover designed by Jon Plank Special Thanks to Pastor Barry Arnold, Pastor Anthony Harris, Rev. Alvin Downs, Dr. Robert E. England, Sr., Rev. John Manley, Dr. Mark Bird, and most of all to Robbie England (editor, reviewer, and question designer extraordinaire!) for all their help in reviewing and giving suggestions and encouragement in this project! Introduction A Catechism of the Faith for Children is a compilation of questions of our faith adapted from a typical catechism, Dr. Mark Bird’s Catechism for Young Children, and some additional sources. It has been reviewed by pastors, a holiness theology professor, a chaplain, and parents. It is designed to help children ages 4-12 understand the basics of our faith, develop their relationship with God, improve relationships with their family, and strengthen their character. The goal is for the children to memorize these questions and answers by the time they turn 13 and move on from B.L.A.S.T. (Bible Learning And Sharing Together) class to I.M.P.A.C.T. (Individuals Making People Aware Christ Transforms) youth group. We will be working on four questions each month in B.L.A.S.T. class and if your children begin at age 4, they will go through the catechism book approximately 4 times by the time they turn 13. Part I of this book is designed for the student. Each question is in a box with space for the student to write the answer and draw a picture or symbol to help them remember.
    [Show full text]
  • Catechism-Of-The-Catholic-Church.Pdf
    CATECHISM OF THE CATHOLIC CHURCH Table of Contents PROLOGUE I. The life of man - to know and love God nn. 1-3 II. Handing on the Faith: Catechesis nn. 4-10 III. The Aim and Intended Readership of the Catechism nn. 11-12 IV. Structure of this Catechism nn. 13-17 V. Practical Directions for Using this Catechism nn. 18-22 VI. Necessary Adaptations nn. 23-25 PART ONE: THE PROFESSION OF FAITH SECTION ONE "I BELIEVE" - "WE BELIEVE" n. 26 CHAPTER ONE MAN'S CAPACITY FOR GOD nn. 27-49 I. The Desire for God nn. 27-30 II. Ways of Coming to Know God nn. 31-35 III. The Knowledge of God According to the Church nn. 36-38 IV. How Can We Speak about God? nn.39-43 IN BRIEF nn. 44-49 CHAPTER TWO GOD COMES TO MEET MAN n. 50 Article 1 THE REVELATION OF GOD I. God Reveals His "Plan of Loving Goodness" nn. 51-53 II. The Stages of Revelation nn. 54-64 III. Christ Jesus -- "Mediator and Fullness of All Revelation" nn. 65- 67 IN BRIEF nn. 68-73 Article 2 THE TRANSMISSION OF DIVINE REVELATION n. 74 I. The Apostolic Tradition nn.75-79 II. The Relationship Between Tradition and Sacred Scripture nn. 80-83 III. The Interpretation of the Heritage of Faith nn. 84-95 IN BRIEF nn. 96-100 Article 3 SACRED SCRIPTURE I. Christ - The Unique Word of Sacred Scripture nn. 101-104 II. Inspiration and Truth of Sacred Scripture nn. 105-108 III. The Holy Spirit, Interpreter of Scripture nn.
    [Show full text]
  • Benefitting from Luther's Small Catechism
    MAJT 28 (2017): 67-76 BENEFITTING FROM LUTHER’S SMALL CATECHISM … AS A CALVINIST by Daniel R. Hyde1 MARTIN LUTHER (1483–1546) was a hero. His contemporaries depicted him as everything from the angel of Revelation 14, an apostle, Daniel redivivus, Ezekiel’s good shepherd, one of three Mary’s at the tomb of a resurrected Christendom, prophets like Elijah, Enoch, Isaiah, and Jeremiah, and even Hercules Germanicus complete with lion pelt clothing and a club beating medieval theologians to death. 2 When Heinrich Bullinger (1504–1575) rejected the claim that Luther was an apostle, this led many of Luther’s followers to respond with lengthy refutations in sermons and writings that he in fact was an apostle.3 Perhaps this is to be expected of Luther’s fellow “Lutherans” (anachronistically speaking). What is not so expected is how Protestants of the “Reformed” or “Calvinist” kind (again, another anachronism) spoke of him in heroic terms. As early as 1520, Ulrich Zwingli (1484–1531) called Luther a contemporary Elijah.4 As well, after Luther died, the tendency for the Reformed was to focus their criticism on Luther’s so-called followers while leaving “the Big Man” alone. An example of this occurred one year after the Book of Concord was published (1580), when Christopher Grandmundt published a refutation of Lutheran “ubiquitist” theologians such as Jakob Andreae (1528–1590). Grandmundt said Andreae took extreme statements Luther uttered in the heat of controversy in order to buttress the Gnesio (“true”) Lutheran position. In contrast, Grandmundt said Luther merely exhibited his weakness in these utterances; it was his followers who were in serious error.
    [Show full text]
  • And the Methodist Ethos Beyond John Wesley
    The Arbury Journal 63/1:5-31 © 2008 Asbury Theological Seminary TED A. CAMPBELL The {(Wqy if Salvation" and the Methodist Ethos Bryond John Weslry: A Stucfy in Formal Consensus and Popular Receptzon Abstract It has been well documented that the "way of salvation" was central to John Wesley's thought. But how did Methodists in the nineteenth century express a theology and spirituality of the way of salvation? This article examines formal doctrinal materials from Methodist churches (including catechisms, doctrinal statements, and hymnals) and the testimonies of l'vfethodist men and women to discern how teachings about the way of salvation were transmitted after the time of John and Charles Wesley. Based on these doctrinal works and personal testimonies, the article shows a consistent pattern in Methodist teaching and experience involving a) conviction of sin, b) conversion, c) struggles of the soul following conversion, and then d) entire sanctification. I<.EYWORDs: conversion, salvation, John Wesley, Methodist Ted A. Campbell is associate professor of church history at Perkins School of Theology, Southern Methodist University. 1. Introduction and Background We find ourselves now at a critical juncture in the fields of Wesleyan and Methodist studies. On the one hand, something that Methodist historians and interpreters have long desired is at last coming to pass, namely, widespread recognition of the prominent cultural influence of Methodism in the USA and its influence on the broader Evangelical movement. Beginning with Nathan Hatch's study of The Democratization of American Religion (1989), a series of historical studies have explored the cultural impact of the Methodist movement in the nineteenth century and beyond.l John H.
    [Show full text]
  • “Gender Ideology” – Select Teaching Resources
    Updated August 7, 2019 “Gender theory”/“Gender ideology” – Select Teaching Resources The following select excerpts from various sources are intended to provide some information (not exhaustive) in the area of “gender theory”/“gender ideology” and may be helpful for educational purposes in the pastoral and public policy context. Catechism of the Catholic Church Sexual Identity (No. 2333) “Everyone, man and woman, should acknowledge and accept his sexual identity. Physical, moral, and spiritual difference and complementarity are oriented toward the goods of marriage and the flourishing of family life. The harmony of the couple and of society depends in part on the way in which the complementarity, needs, and mutual support between the sexes are lived out.” (No. 2393) “By creating the human being man and woman, God gives personal dignity equally to the one and the other. Each of them, man and woman, should acknowledge and accept his sexual identity.” Body and Soul (No. 364) “The human body shares in the dignity of "the image of God": it is a human body precisely because it is animated by a spiritual soul, and it is the whole human person that is intended to become, in the body of Christ, a temple of the Spirit: Man, though made of body and soul, is a unity. Through his very bodily condition he sums up in himself the elements of the material world. Through him they are thus brought to their highest perfection and can raise their voice in praise freely given to the Creator. For this reason man may not despise his bodily life.
    [Show full text]