Day 279: False Oaths

Rejection of false oaths is a duty toward God. As Creator and Lord, God is the norm of all truth. Human speech is either in accord with or in opposition to God, who is Truth itself. When it is truthful and legitimate, an oath highlights the relationship of human speech with God's truth. A false oath calls on God to be witness to a lie. CCC 2151

In today's reading, the Catechism discusses false oaths, which are a grave sin against the Second Commandment (Deut 6:13). Also, a grave sin would be perjury, that is, taking an oath with no intention of keeping it, or after taking an oath, willfully failing to keep it (e.g. Prov 19:5). Lastly, "pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name" (CCC 2152). 

The Catechism Compendium summarizes why false oaths are forbidden:

It is forbidden because one calls upon God, who is truth itself, to be the witness to a lie.

“Do not swear, whether by the Creator or by any creature, except truthfully, of necessity and with reverence.” (Saint Ignatius of Loyola) (#448)

The Catechism Companion Vol III has some good commentary on this:

As Christians, we must not make false oaths. This emphasizes the seriousness of truth. We also must not use God's name to guarantee that we will perform an evil act (seeking revenge, for example)... In the Sermon on the Mount, Jesus tells us not to swear at all. We should let our answers be simply yes or no. St. Paul's letters clarify that there are valid reasons for taking oaths, and he even takes oaths himself (see 2 Cor 1:23)... By being called Christians, we are carrying Our Lord into this world. And so we have to be careful not only in how we speak but also in how we live and pray. (p. 74)

Finally, Fr. Kirby has a great video on keeping oaths and promises:

Day 278: The Second Commandment

The second commandment forbids the abuse of God's name, i.e., every improper use of the names of God, Jesus Christ, but also of the Virgin Mary and all the saints. CCC 2146

In today's reading, the Catechism introduces the Second Commandment. The name of God is so holy that "you shall not take the name of the Lord your God in vain" (Ex 20:7). I confess to struggling with this at times. Having worked in blue-collar jobs for nearly 20 years, where the abuse of God's name was common to express anger or frustration, it's difficult at times to forget that manner of speech when similar situations arise. That's still no excuse, but I do try my best now. If the omnipresent God were standing in visible form in front of me, taking His name in vain like this wouldn't even occur to me, no matter what situation arose. Remembering that has proven to be a challenge at times. 

Promises made to others or oaths sworn in God's name risk contravening the respect owed to Him if our intentions are not honorable or if we fail to keep them (CCC 2147 & 49). Certainly, they can be a poor witness for Christ to others!  Lastly, blasphemy, or "words of hatred, reproach, or defiance [or] speaking ill of God" (CCC 2148), is a grave sin against God (Jas 2:7). 

The Catechism Compendium summarizes how to respect the holiness of the Name of God:

One shows respect for the holy Name of God by blessing it, praising it, and glorifying it. It is forbidden, therefore, to call on the Name of God to justify a crime. It is also wrong to use the holy Name of God in any improper way, as in blasphemy (which by its nature is a grave sin), curses, and unfaithfulness to promises made in the Name of God. (#447)

The Catechism Companion Vol III has some good commentary on this:

God has revealed his sacred name. And he has revealed himself to us in Jesus Christ. When we utter the name of Jesus, he is present, and his presence is his power. If we truly have fear of and respect for the Lord, we would never utter the sacred name of Jesus carelessly. Misusing God's name in oaths, even unintentionally, reflects a lack of respect for the Lord. Speaking God's name should convey reverence and fear of offending him... In some cultures, sharing your name is an act of vulnerability: it is seen as giving others power over you. (p. 72)

Finally, Fr. Mike Schmitz has a great video on this:

Day 277: Agnosticism and Graven Images

The Christian veneration of images is not contrary to the first commandment, which proscribes idols. Indeed, "the honor rendered to an image passes to its prototype," and "whoever venerates an image venerates the person portrayed in it." The honor paid to sacred images is a "respectful veneration," not the adoration due to God alone. CCC 2132

In today's reading, the Catechism discusses agnosticism and graven images, and provides an In Brief reviewing what has been covered relating to the First Commandment over the past few days. Agnosticism posits a belief that nothing can be known about God, unlike atheism (CCC 2127), but really falls into indifferentism and practical atheism (CCC 2128). 

The Old Covenant prohibition against graven images doesn't apply to Christian icons. As the Catechism Compendium notes:

In the Old Testament, this commandment forbade any representation of God, who is absolutely transcendent. The Christian veneration of sacred images, however, is justified by the incarnation of the Son of God (as taught by the Second Council of Nicaea in 787 AD) because such veneration is founded on the mystery of the Son of God made man, in whom the transcendent God is made visible. This does not mean the adoration of an image, but rather the veneration of the one who is represented in it: for example, Christ, the Blessed Virgin Mary, the Angels, and the Saints. (#446)

Finally, this is a good video made by Eastern Orthodox apologists on the subject of icons and the First Commandment. It should be obvious that there are some things in it I don't agree with, particularly near the end. However, it is well-made and does a fine job with objections some have raised:

Day 276: Irreligion and Atheism

Atheism is often based on a false conception of human autonomy, exaggerated to the point of refusing any dependence on God. Yet, "to acknowledge God is in no way to oppose the dignity of man, since such dignity is grounded and brought to perfection in God...." "For the Church knows full well that her message is in harmony with the most secret desires of the human heart." CCC 2126

In today's reading, the Catechism discusses irreligion and atheism. The former includes tempting God (never a good idea), sacrilege, and simony. All of these are grave sins against the First Commandment. As for atheism, that is perhaps one of the worst in my view. How one can possibly attribute existence to random chance is beyond me. A form of this, just as erroneous, is atheistic humanism, which "falsely considers man to be 'an end to himself, and the sole maker, with supreme control, of his own history'" (CCC 2124).

Fr. Mike Schmitz has a good video on atheism:

Day 275: Superstition, Idolatry, and Magic

Human life finds its unity in the adoration of the one God. The commandment to worship the Lord alone integrates man and saves him from an endless disintegration. Idolatry is a perversion of man's innate religious sense. An idolater is someone who "transfers his indestructible notion of God to anything other than God." CCC 2114

In today's reading, the Catechism addresses grave sins against the First Commandment, including superstition, idolatry, divination, magic, and astrology. Each of these robs the honor due to God and places it instead upon trivial things and ultimately, ourselves. When done with the intent to bring harm to others, they can be even more sinful. 

The Catechism Companion Vol III notes:

Superstition can even happen with Catholic devotions. It is superstitious "to attribute the efficacy of prayers or of sacramental signs to their mere external performance..." (CCC 2111). Our challenging invitation is to match the external with the internal. "Man commits idolatry whenever he honors and reveres a creature in place of God, whether this be... power, pleasure," politics, or anything else (CCC 2113)... The Church does not presuppose that divination and magic are empty. We must avoid them because they are evil, powerful, and dangerous. (p. 66)

Finally, Fr. Ambrose Criste has a good video on this:

Day 274: Social Duty of Religion

"All men are bound to seek the truth, especially in what concerns God and his Church, and to embrace it and hold on to it as they come to know it." This duty derives from "the very dignity of the human person." It does not contradict a "sincere respect" for different religions, which frequently "reflect a ray of that truth which enlightens all men," nor the requirement of charity, which urges Christians "to treat with love, prudence and patience those who are in error or ignorance with regard to the faith." CCC 2104

Today's reading is short and focused on the social duty of religion, which includes religious freedom. As Catholics, we have a duty of "offering God genuine worship... both individually and socially" and through evangelization "to infuse the Christian spirit into the mentality and mores, laws and structures of the communities in which [we] live" (CCC 2105). No one should be "forced to act against his convictions" or be "restrained from acting in accordance with his conscience in religious matters" (CCC 2106). This in no way compels us to respect the moral or religious matters as in equating them with the teachings of the Church.

The Catechism Compendium summarizes in what way a person exercises their proper right to worship God in truth and in freedom:

Every person has the right and the moral duty to seek the truth, especially in what concerns God and His Church. Once the truth is known, each person has the right and moral duty to embrace it, to guard it faithfully, and to render God authentic worship. At the same time, the dignity of the human person requires that in religious matters no one may be forced to act against conscience nor be restrained, within the just limits of public order, from acting in conformity with conscience, privately or publicly, alone or in association with others. (#444)

Day 273: Him Only Shall You Serve

The theological virtues of faith, hope, and charity inform and give life to the moral virtues. Thus, charity leads us to render to God what we as creatures owe him in all justice. the virtue of religion disposes us to have this attitude. CCC 2095

In today's reading, the Catechism discusses the service and adoration we owe to God alone as part of the First Commandment. The first part of this is that He is God and we are not. In modern society, we tend to forget that, even if not consciously, we do through our attitudes and behavior. If we are to be a virtuous people, one in which theosis can occur with grace, then adoration, prayer, sacrifice, and honoring promises and vows made to God should be part of our daily lives. We see this in the Old Covenant, but also fulfilled in the New.

The Catechism Compendium summarizes the meaning of the words of our Lord, “Adore the Lord your God and worship Him alone” (Matt 4:10): 

These words mean to adore God as the Lord of everything that exists; to render to him the individual and community worship which is his due; to pray to him with sentiments of praise, of thanks, and of supplication; to offer him sacrifices, above all the spiritual sacrifice of one’s own life, united with the perfect sacrifice of Christ; and to keep the promises and vows made to him. (#443)

We are called to adore God, and God alone, as we do when we adore Jesus in the Blessed Sacrament (CCC 2096). (p. 63)

Day 272: You Shall Worship the Lord Your God

"The first commandment embraces faith, hope, and charity. When we say 'God', we confess a constant, unchangeable being, always the same, faithful and just, without any evil. It follows that we must necessarily accept his words and have complete faith in him and acknowledge his authority. He is almighty, merciful, and infinitely beneficent. Who could not place all hope in him? Who could not love him when contemplating the treasures of goodness and love he has poured out on us? Hence the formula God employs in the Scripture at the beginning and end of his commandments: 'I am the LORD.'" CCC 2086

In today's reading, the Catechism explores the First Commandment and its significance for Christians. The All-Knowing, All-Powerful, and All-Loving God has revealed Himself to us, and we are therefore obliged to respond to the love He gives us through faith (1 Jn 4:19), hope (Heb 10:23), and charity (Matt 25:40). 

The Catechism Compendium summarizes what is implied in the affirmation of God: “I am the Lord your God” (Ex 20:2):

This means that the faithful must guard and activate the three theological virtues and must avoid sins that are opposed to them. Faith believes in God and rejects everything that is opposed to it, such as deliberate doubt, unbelief, heresy, apostasy, and schism. Hope trustingly awaits the blessed vision of God and his help, while avoiding despair and presumption. Charity loves God above all things and therefore repudiates indifference, ingratitude, lukewarmness, sloth or spiritual indolence, and that hatred of God which is born of pride. (#442)

The Catechism Companion Vol III has some good commentary on this:

God set his people free, rescuing them from slavery in Egypt. This is the context he gives us for obedience to him. God does not require our worship and sacrifice because he needs it, but because he knows that our hearts are broken and we can make idols out of everything - idols that enslave us. He wants us to be free, so he brings us into relationship with him where we are to have no other gods...God's prerogative is to forbid sins and command us to love him - because he loves us and he knows this will give us the most life. (p. 60)

Day 271: Love of God

The Council of Trent teaches that the Ten Commandments are obligatory for Christians and that the justified man is still bound to keep them; The Second Vatican Council confirms: "The bishops, successors of the apostles, receive from the Lord . . . the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain salvation through faith, Baptism and the observance of the Commandments." CCC 2068

In today's reading, the Catechism discusses the love of God & the Ten Commandments, as well as provides an In Brief to review what has been covered over the past few days. The Decalogue gives us obligations to God and our neighbor, with grace and charity at the heart of both, which none of us can turn away from. They are "accessible to reason alone," but became obscured due to our sin and thus were revealed to us directly (CCC 2071). Of such fundamental importance does the Decalogue have to us that they were "engraved by God in the human heart" (CCC 2072).

The Catechism Companion Vol III has some good commentary on this:

The Ten Commandments are not just arbitrary dictates or suggestions. The two groups of commandments are connected. If we are to give glory to the Lord God, then we also need to love our neighbor, and when we love our neighbor, we are giving glory to God... The commandments challenge our preconceived ideas and our will. We need to be reminded that apart from Jesus, we can do none of this. We absolutely need Jesus and his help and the power of the Holy Spirit in order to move forward. God will never command us to do something that we are unable to do or ask of us anything that is impossible. "What God commands he makes possible by his grace" (CCC 2082). (p. 58) 

Finally, this video with Fr. Mark-Mary is recommended:

Day 270: The Ten Commandments

The "ten words" are pronounced by God in the midst of a theophany (“The LORD spoke with you face to face at the mountain, out of the midst of the fire"). They belong to God's revelation of himself and his glory. the gift of the Commandments is the gift of God himself and his holy will. In making his will known, God reveals himself to his people. CCC 2059

In today's reading, the Catechism discusses the "ten words" or Ten Commandments revealed by God as found in Exodus 20:2-17 and Deuteronomy 5:6-21. They were the foundation of the moral law given to Israel and were written by God Himself on stone tablets. In Christ, these "ten words" weren't abolished, but instead were perfectly fulfilled, and we are invited to rediscover them by obediently following Him (CCC 2053).

The Catechism Compendium summarizes how Jesus interpreted the Law:

Jesus interpreted the Law in the light of the twofold yet single commandment of love, the fullness of the Law: “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the greatest and first commandment. And the second is like it: you shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:37-40). (#435)

The Catechism Companion Vol III has some good commentary on this:

In the Gospel, Jesus points back to the Old Covenant and makes it clear that the Ten Commandments are not rejected. They are something that Jesus affirms and amplifies... We do not love the commandments because they are rules. We love them because they are coming from and revealing the heart of God. God reveals that he actually cares about us. If he did not care about us, he would not care what we do. He reveals that we, our choices, and our lives matter... We see how much God loves us when we know it actually matters to him how we live. (p. 56)

Moses Breaking the Tablets of the Law (1659) by Rembrandt

Day 269: Our Missionary Witness

Because they are members of the Body whose Head is Christ, Christians contribute to building up the Church by the constancy of their convictions and their moral lives. the Church increases, grows, and develops through the holiness of her faithful, until "we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ." CCC 2045

Today's reading from the Catechism is very short, consisting of just three paragraphs on our missionary witness for Christ and an In Brief that reviews what has been covered over the past few days. The world is watching us, so how we conform to Christ (Rom 8:29) in our daily lives truly matters. We are His ambassadors to the world (2 Cor 5:20), expected to let our "light shine before men" so that through the example of how we live our lives, they may come to "give glory to your Father who is in heaven" (Matt 5:16). We are called to give a defense "for the hope that is in you," yet in charity and respect for others (1 Pet 3:15).

The Catechism Compendium summarizes this as follows:

Because their lives are conformed to the Lord Jesus, Christians draw others to faith in the true God, build up the Church, inform the world with the spirit of the Gospel, and hasten the coming of the Kingdom of God. (#433)

The Catechism Companion Vol III has some good commentary on this:

We are called to be faithful. When we live faithfully, the mission of Christ is accomplished in the world... When we live in such a way that our lives have been transformed, we reveal the power of God. The fact that God is still working on us is a good thing because it reminds us that we still need his grace. We live out missionary witness when we show humility and perseverance and continue to ask the Lord for help in hope, even in the midst of our broken lives... It is not just our own salvation that is at stake. Our yes to the Lord also bears witness to the Lord's power, truth, goodness, and love to the world. The mission of the Church, which is the mission of Jesus Christ, is at stake. (p.54)

Pictured here are Missionaries of Charity religious sisters in Kolkata, India. The Catholic faithful are called to proclaim the Gospel and act with charity as members of the Church in day-to-day life (CCC 2044). (p. 55)

Day 268: The Precepts of the Church

The precepts of the Church are set in the context of a moral life bound to and nourished by liturgical life. The obligatory character of these positive laws decreed by the pastoral authorities is meant to guarantee to the faithful the indispensable minimum in the spirit of prayer and moral effort, in the growth in love of God and neighbor. CCC 2041

In today's reading, the Catechism discusses the precepts of the Church. These are the basic commandments in the Church for the faithful to follow for the "indispensable minimum" in our walk with Christ. Really, we should do more than these if we are able to and as God directs us, but these are a start. The barest of minimums, you could say.

The Catechism Compendium summarizes what the precepts of the Church are:

They are: 1) to attend Mass on Sundays and other holy days of obligation and to refrain from work and activities which could impede the sanctification of those days; 2) to confess one's sins, receiving the sacrament of Reconciliation at least once each year; 3) to receive the sacrament of the Eucharist at least during the Easter season; 4) to abstain from eating meat and to observe the days of fasting established by the Church; and 5) to help to provide for the material needs of the Church, each according to his own ability. (#432)

Finally, Fr. Mark-Mary and Br. Michelangelo both speak about the 5 Precepts in this good video:

Day 267: The Church as Mother and Teacher

The Roman Pontiff and the bishops are "authentic teachers, that is, teachers endowed with the authority of Christ, who preach the faith to the people entrusted to them, the faith to be believed and put into practice." The ordinary and universal Magisterium of the Pope and the bishops in communion with him teach the faithful the truth to believe, the charity to practice, and the beatitude to hope for. CCC 2034

In today's reading, the Catechism discusses the Church as our Mother and Teacher. The Church is the "pillar and bulwark of the truth" (1 Tim 3:15). St. Peter is given unique authority (the keys) and is described as the rock on which the Church is built; he is the visible head on earth, or Vicar of Christ (Matt 16:18-19), with Jesus Christ being the ultimate Head (Col 1:18). The Pope is the Successor to St. Peter as the Bishop of Rome. Together with the bishops in communion with him, via the authority given through Apostolic Succession, they are elders and shepherds of the faithful in the Church (Acts 20:28). Therefore, guided by the Holy Spirit, they have a chief role in safeguarding the Deposit of Faith, including the moral teachings of the faith (Matt 28:19-20).

The Catechism Compendium summarizes how the Church nourishes the moral lives of Christians:

The Church is the community in which the Christian receives the Word of God, the teachings of the “Law of Christ” (Galatians 6:2), and the grace of the sacraments. Christians are united to the Eucharistic sacrifice of Christ in such a way that their moral life is an act of spiritual worship; and they learn the example of holiness from the Virgin Mary and the lives of the Saints. (#429)

The Catechism Companion Vol III has some good commentary on this:

If the Church is our mother and teacher - and she is - then we have to allow her to care for us and teach us. We are made to have a personal relationship with Jesus, but not a private one. Each of us is called to be part of the Body of Christ... The Church is not our teacher and mother to lord it over us but to feed us and lead us and help us become holy. From the Church, we receive the sacraments... When we do God's will, give him our obedience, and live mercy and love, that is an act of worship to the Father. (p. 50)

Pictured here is the First Vatican Council (1869-1870). Ecumenical councils are an exercise of the Church extraordinary Magisterium or teaching authority (CCC 2033). (p. 51)

Day 266: The Gift of Grace

The grace of the Holy Spirit confers upon us the righteousness of God. Uniting us by faith and Baptism to the Passion and Resurrection of Christ, the Spirit makes us sharers in his life. CCC 2017

Today's reading from the Catechism consists entirely of an In Brief, summarizing what has been covered over the past few days. Fr. Schmitz is right: grace is central to almost every bullet point, or "nugget" as he calls them. Grace is not only central, it's the very heart of justification, sanctification, and final salvation because grace is unmerited and comes from God alone. As I wrote before:

• In short, justification in Catholic teaching is the process by which one is made righteous and brought into a right relationship with God. With justification, there is forgiveness of sins by the redemptive sacrifice of Christ (Rom 5:9), sanctification by the Holy Spirit (2 Thes 2:13), and by God's grace, divinization (2 Pet 1:4). (Day 261)
• Grace is a free gift from God, given to us not because we earn or deserve it (Eph 2:8-19), but comes from the loving and sacrificial redemption of Christ at Calvary (Gal 1:4). It precedes, prepares and justifies us, inviting our free response in cooperating with the grace given to us (1 Cor 15:10). Grace does not merely forgive but transforms us to live more like Christ (2 Pet 1:3-4). (Day 262)
• With grace, we are given the ability to freely respond to God's calling. It is through that grace that we can freely know God and love Him. Grace does not coerce; it enables. (Day 263)
• Without grace, everything else is in vain. The "initial grace of forgiveness and justification" is due to God alone, not man (Day 264).
• [The call to holiness] is both the path and the fruit of theosis (2 Pet 1:4). (Day 265)

The Catechism Companion Vol III has some good commentary on today's reading:

So much of Catholic theology is understood in light of grace. Grace is central to everything because what god has done for us is grace; it is his unmerited and free gift... God moves us by his grace, and we respond by the power of his grace in our free will. Justification is not through our own deeds but by the suffering and death of Jesus Christ. The Holy Spirit works by our Baptism and brings us into right relationship with the Father... God's grace does not overwhelm or eradicate our liberty but works with it and brings it to its fullness. Sin makes us slaves, making us less free to say no to sin and yes to grace. But grace sets us free - to say yes to the good and no to the bad... The honest truth is that the only good in us comes from the Lord God. (p. 48)

Finally, Fr. Schmitz has an excellent video on what we need to be saved:

Day 265: The Call to Holiness

The way of perfection passes by way of the Cross. There is no holiness without renunciation and spiritual battle. Spiritual progress entails the ascesis and mortification that gradually lead to living in the peace and joy of the Beatitudes: "He who climbs never stops going from beginning to beginning, through beginnings that have no end. He never stops desiring what he already knows." CCC 2015

Today's reading is short and focused on the call for us all to holiness. This is both the path and the fruit of theosis (2 Pet 1:4).

The Catechism Compendium gives a summary of who is called to holiness:

All the faithful are called to Christian holiness. This is the fullness of Christian life and the perfection of charity and it is brought about by intimate union with Christ and, in him, with the most Holy Trinity. The path to holiness for a Christian goes by way of the cross and will come to its fulfillment in the final resurrection of the just, in which God will be all in all. (#428)

The Catechism Companion Vol III has some good commentary on this:

Every one of us is called to be a saint. Every one of us has been created by God for God. Every one of us has been redeemed by Jesus Christ, and God wants us to cooperate with that redemption and ultimately to be holy...The heart of holiness is to say yes to our Heavenly Father with the grace provided to us by Jesus. The Father just wants us to take the next step, the next yes. We can always begin again, through the grace of perseverance and fortitude... We are called to pray both for the grace to say yes right now and for the grace of final perseverance. (p. 46)

Finally, Dr. Brant Pitre has an excellent video on all of us being called to be saints:

Day 264: Man's Merit

Filial adoption, in making us partakers by grace in the divine nature, can bestow true merit on us as a result of God's gratuitous justice. This is our right by grace, the full right of love, making us "co-heirs" with Christ and worthy of obtaining "the promised inheritance of eternal life." The merits of our good works are gifts of the divine goodness. "Grace has gone before us; now we are given what is due.... Our merits are God's gifts." CCC 2009

In today's reading, the Catechism discusses merit in terms of our eternal salvation. This is perhaps one of the most misunderstood aspects of Catholic teaching, especially for some Protestants. We are not Pelagians trying to earn our way into heaven through our own efforts. Any "merit of good works" must be "attributed in the first place to the grace of God, then to the faithful". All merit by man "itself is due to God, for his good actions proceed in Christ, from the predispositions and assistance given by the Holy Spirit" (CCC 2008). God initiates, man cooperates.  Without grace, everything else is in vain. The "initial grace of forgiveness and justification" is due to God alone, not man, but "moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life" (CCC 2010).

The Catechism Compendium provides a summary of what merit is:

In general, merit refers to the right to recompense for a good deed. With regard to God, we of ourselves are not able to merit anything, having received everything freely from him. However, God gives us the possibility of acquiring merit through union with the love of Christ, who is the source of our merits before God. The merits for good works, therefore, must be attributed in the first place to the grace of God and then to the free will of man. (#426)

The Catechism Companion Vol III has some good commentary on this:

Everything we have, everything we do, even the merit that we have, is a gift of God, for God works in us. God gives us grace and the opportunity and the ability to say yes to him and bear fruit... There is little in life that we could point to and just say we did it. Yet we can and do cooperate with God's grace all the time, in a free response. The only thing that we can point to in life and can say is truly ours is our sin. For every good work we have ever done, we have been collaborators with divine goodness. We have been adopted by God through Baptism and share in the divine nature. (p. 44) 

Saint Thérèse of Lisieux, 15 April 1895

As St. Thérèse of Lisieux expressed, at the end we will approach God with "empty hands," for even "the merits of our good works are gifts of the divine goodness" (CCC 2009, 2011). (p. 45)

Day 263: Responding to Grace

God's free initiative demands man's free response, for God has created man in his image by conferring on him, along with freedom, the power to know him and love him. The soul only enters freely into the communion of love. God immediately touches and directly moves the heart of man. He has placed in man a longing for truth and goodness that only he can satisfy. the promises of "eternal life" respond, beyond all hope, to this desire. CCC 2002

Today's reading is short, basically finishing the section on grace, but focused on our response to the graces given. With grace, we are given the ability to freely respond to God's calling. It is through that grace that we can freely know God and love Him. Grace does not coerce; it enables. 

The Catechism Compendium summarizes the other kinds of graces there are:

Besides habitual grace, there are actual graces (gifts for specific circumstances), sacramental graces (gifts proper to each sacrament), special graces or charisms (gifts that are intended for the common good of the Church) among which are the graces of state that accompany the exercise of ecclesial ministries and the responsibilities of life. (#424)

The Catechism Companion Vol III has some good commentary on this:

All that God made is good, but we can treat God's created things as gods and idols in our lives, and they can keep us from God. We must use things wisely. The Holy Spirit makes us right with the Lord and makes us holy, like the Lord... The Council of Trent told us that "we cannot...rely on our feelings or our words to conclude that we are justified and saved" (CCC 2005). Jesus did say, however, that we will be known by our fruits. The way we bear fruit and bear witness to God's mercy will look different among different people. (p. 42)

Finally, Dr. Jenislawski of Christendom College has a great lecture called "Faith Alone?"  that is found over at Institute for the Catholic Culture. 

Day 262: Habitual and Actual Grace

The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification: Therefore, if anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come. All this is from God, who through Christ reconciled us to himself. CCC 1999

In today's reading, the Catechism discusses habitual and actual grace. In short, what grace is, especially in relation to justification. Grace is a free gift from God, given to us not because we earn or deserve it (Eph 2:8-19), but comes from the loving and sacrificial redemption of Christ at Calvary (Gal 1:4). It precedes, prepares and justifies us, inviting our free response in cooperating with the grace given to us (1 Cor 15:10). Grace does not merely forgive but transforms us to live more like Christ (2 Pet 1:3-4). 

The Catechism Compendium gives a summary of what is the grace that justifies and other kinds of graces:

That grace is the gratuitous gift that God gives us to make us participants in his trinitarian life and able to act by his love. It is called habitual, sanctifying, or deifying grace because it sanctifies and divinizes us. It is supernatural because it depends entirely on God’s gratuitous initiative and surpasses the abilities of the intellect and the powers of human beings. It therefore escapes our experience. (#423)

The Catechism Companion Vol III notes:

In Baptism, by the power of the Holy Spirit, we are given sanctifying grace, and that changed us to be a new creation. That change perfects the soul and enables us to live with God. With Baptism, we will never not be a child of God. We can choose to live apart from our Father, but we will always be marked by Baptism. God wants every one of His beloved creatures to say yes to his grace... Before we make any move toward the Lord, he has already moved toward us... God always initiates, and we just respond. (p. 40)

Finally, Dr. Brant Pitre has a good video on how grace saves us:

Day 261: Justification

Justification establishes cooperation between God's grace and man's freedom. On man's part, it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit, who precedes and preserves his assent. CCC 1993

In today's reading, the Catechism discusses the one issue more than any other that divided Christians during the Protestant Reformation: justification. In short, justification in Catholic teaching is the process by which one is made righteous and brought into a right relationship with God. With justification, there is forgiveness of sins by the redemptive sacrifice of Christ (Rom 5:9), sanctification by the Holy Spirit (2 Thes 2:13), and by God's grace, divinization (2 Pet 1:4). As for the divisions caused by the Protestant Reformation on justification, there is hope in the ecumenical agreements reached in the late 1990s.

The Catechism Compendium gives a summary of what justification is:

Justification is the most excellent work of God's love. It is the merciful and freely-given act of God which takes away our sins and makes us just and holy in our whole being. It is brought about by means of the grace of the Holy Spirit, which has been merited for us by the passion of Christ and is given to us in Baptism. Justification is the beginning of the free response of man, that is, faith in Christ and of cooperation with the grace of the Holy Spirit. (#422)

 The Catechism Companion, Vol III has some good commentary on this:

The life of the Holy Spirit is how we are called to live. We are not just covered by grace, but grace does something inside of us. Through the sacraments, our fundamental disposition toward the Lord is radically reoriented. We are made into new creations... We are not merely passive recipients of God's grace. We are always active recipients of God's grace because we could reject it... When the Holy Spirit comes upon us in this work of giving us grace, and we walk in faith, hope, and love because of what Jesus has done for us, every action of the day is an act of grace. (p. 38)

Finally, Dr. Jenislawski of Christendom College has a great lecture on the question, "Are you saved?" that is found over at Institute for the Catholic Culture. 

Day 260: Summary of the Moral Law

The New Law is the grace of the Holy Spirit received by faith in Christ, operating through charity. It finds expression above all in the Lord's Sermon on the Mount and uses the sacraments to communicate grace to us. CCC 1983

In today's reading, the Catechism gives an In Brief reviewing what has been covered over the past few days. I have nothing else to add.

I did appreciate some of the good commentary on this in the Catholic Catechism Vol III:

God has written the law in our hearts. And he gave us the Old Law because we did not read those things he wrote in our hearts, though we do know that there's such a thing as right and wrong. Our common humanity reveals that we all have consciences. We know when we have violated the good... Many of the heartaches we experience are because, for at least a moment, those around us or we ourselves dismissed God's "fatherly instruction" (CCC 1975). God gives us these commandments because he wants us to have life, freedom, and joy. (p. 36)

Day 259: The New Commandment

The Law of the Gospel requires us to make the decisive choice between "the two ways" and to put into practice the words of the Lord. It is summed up in the Golden Rule, "Whatever you wish that men would do to you, do so to them; this is the law and the prophets." The entire Law of the Gospel is contained in the "new commandment" of Jesus, to love one another as he has loved us. CCC 1970

Today's reading from the Catechism is very short, just four paragraphs on the New Commandment of Jesus (Jn 15:12). In the New Law, we keep this New Commandment not out of fear, but "because it makes us act out of the love infused by the Holy Spirit" (CCC 1972). The love of God and the love of neighbor are at the heart of the Gospel message, and as Christians, we are called to it. As St. Paul cautions us, if we have everything, including faith, but do not have love, we have gained nothing (1 Cor 13:1-3).

The Catechism Companion, Vol III has some good commentary on this:

Jesus has loved us by pouring out his very life for us - saying yes to his Father so the Father could be glorified and so we could have new life... In the Great Commandment, we are called to love God with everything. We are called to love him as the core of everything we are and everything we have... In the New Law we have the fulfillment of entering into a relationship with God through the sacraments... We might not be called to the evangelical counsels - to poverty, chastity, and obedience - but we are all called to prayer, fasting, and almsgiving. (p. 34)

Day 258: The New Law

The Law of the Gospel "fulfills," refines, surpasses, and leads the Old Law to its perfection. In the Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the "kingdom of heaven." It is addressed to those open to accepting this new hope with faith - the poor, the humble, the afflicted, the pure of heart, those persecuted on account of Christ, and so marks out the surprising ways of the Kingdom. CCC 1967

Today's reading from the Catechism is focused on the New Law or Law of the Gospel. This is founded upon the whole life and teachings of Jesus Christ, especially as found in the Sermon on the Mount (Matt 5-7). The New Law "is the grace of the Holy Spirit given to the faithful" (CCC 1996), "fulfills the commandments of the Law" without abolishing them  (CCC 1968), and "practices the acts of religion" (CCC 1969). 

The Catechism Compendium gives a summary of what the New Law is:

The New Law or the Law of the Gospel, proclaimed and fulfilled by Christ, is the fullness and completion of the divine law, natural and revealed. It is summed up in the commandment to love God and neighbor and to love one another as Christ loved us. It is also an interior reality: the grace of the Holy Spirit, which makes possible such love. It is “the law of freedom” because it inclines us to act spontaneously by the prompting of charity. (#420)

The Catechism Companion Vol III has some good commentary on this:

The New Law "works through charity," looking to the Sermon on the Mount (CCC 1966). Through the sacraments it provides the grace we need to live as we are called. Jesus is the source of all grace. He communicates that grace to us and gives us the ability to live this new life through the Paschal Mystery - his life, death, and Resurrection - which we come into contact with through the sacraments. It is through all the sacraments - such as the Eucharist, Reconciliation, and Baptism - that we have access to the grace that God gives us in order to live this new life. (p. 32)

Sermon on the Mount, an 1877 painting by Carl Bloch

This artwork shows Jesus preaching in his Sermon on the Mount. We are meant to see him as the new Moses, as one who comes not to abolish but to perfect the Old Law (CCC 1967). (p. 33)

Day 257: The Old Law

God, our Creator and Redeemer, chose Israel for himself to be his people and revealed his Law to them, thus preparing for the coming of Christ. the Law of Moses expresses many truths naturally accessible to reason. These are stated and authenticated within the covenant of salvation. CCC 1961

In today's reading, the Catechism discusses the Old Law, that is, the Law of Moses found in the Torah or the first five books of the Old Testament. The Old Law "moral prescriptions are summed up in the Ten Commandments" (CCC 1962). It prefigured Christ and was a "preparation for the Gospel" (CCC 1964). 

The Catechism Compendium summarizes the place the Old Law has in the plan of salvation:

The Old Law permitted one to know many truths which are accessible to reason, showed what must or must not be done, and, above all, like a wise tutor, prepared and disposed one for conversion and for the acceptance of the Gospel. However, while being holy, spiritual, and good, the Old Law was still imperfect because, in itself, it did not give the strength and the grace of the Spirit for its observance. (#419)

The Catechism Companion, Vol III has some good commentary on this:

The limitation of the Old Covenant is that it highlighted what was good and what needed to be avoided, but it did not provide human beings the power to actually do that... Jesus gives the fullness of the law in the New Covenant. He did not come just to give us more laws but to give us new hearts. He came to give us the power to live out the call that he has placed upon our hearts. (p. 30)

Finally, this video from Ascension Presents with Fr. Mike Schmitz is recommended on this:

Day 256: The Natural Moral Law

The moral law finds its fullness and its unity in Christ. Jesus Christ is in person the way of perfection. He is the end of the law, for only he teaches and bestows the justice of God: "For Christ is the end of the law, that every one who has faith may be justified." CCC 1953

In today's reading, the Catechism discusses the natural moral law. It acts as a guide of sorts on providing order to society and how to live our lives, with the ultimate destination leading to God. This can be discerned through reason, which God has given us, though sin can mar its understanding and acceptance.

The Catechism Compendium gives a summary in what the natural law consists:

The natural law, which is inscribed by the Creator on the heart of every person, consists in a participation in the wisdom and the goodness of God. It expresses that original moral sense which enables one to discern by reason the good and the bad. It is universal and immutable and determines the basis of the duties and fundamental rights of the person as well as those of the human community and civil law. (#416)

Finally, the Catechism Companion, Vol III has some good commentary on this:

God is the source of all goodness and life, so he commands good and life. God makes this world in accordance with reason - not because reason is a law above God, but because God is reasonable. The law that comes from God, the eternal law, is consistent with the Old Covenant laws, and those are consistent with the New Covenant law, the law of the Gospel. Hopefully, our civil laws are consistent with all of those. They are all meant to be interconnected and inform one another. (p. 28)