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  • Opus Dei - Archive - Getting to know our Lord Jesus Christ
    Dei Priestly Society of the Holy Cross Cooperators Canonization causes Books and texts Videos about Opus Dei Safe Environment The Prelate Biography Pastoral letters Other documents News From the Pope Recent News From the Prelate Personal testimonies Social initiatives Saint Josemaría Biography Prayers and devotions Teachings of Saint Josemaría About Saint Josemaría Videos Christian life Getting to know our Lord Jesus Christ Summaries of Catholic Teaching Articles on Christian life Getting to know our Lady Other Resources Search Close Archive Getting to know our Lord Jesus Christ All About Opus Dei The Prelate News Saint Josemaría Christian life Press room There are 26 results for Getting to know our Lord Jesus Christ Priestly Soul Soul of Christ All men and women should have a priestly soul and are called to share intimately in the sentiments of Christ s Heart This teaching of Saint Josemaria is explained in this article Study 12 05 2014 The Historical Jesus An article on the historical reality of Jesus of Nazareth The preaching of the early Church always presented Jesus as the Son of God and the only Savior Study 06 07 2012 The Face of Jesus May I seek your face may I learn to find it and to show it to others May I know how to discover you in the ordinary happenings of my life An article on finding Christ s face in our life Study 03 09 2012 Did Jesus really mean to found a Church 23 Questions answers about Jesus Christ prepared by a team of catholic theologians of the University of Navarre This is question 22 Did Jesus really mean to found a Church Questions about Jesus Christ and the Church 05 15 2006 What does the gospel of Philip say 23 Questions answers about Jesus Christ prepared by a team of catholic theologians of the University of Navarre This is question 21 What does the gospel of Philip say Questions about Jesus Christ and the Church 05 15 2006 What went on at the Last Supper 23 Questions answers about Jesus Christ prepared by a team of catholic theologians of the University of Navarre This is question 20 What went on at the Last Supper Questions about Jesus Christ and the Church 05 15 2006 What was the relationship between Peter and Mary Magdalene 23 Questions answers about Jesus Christ prepared by a team of catholic theologians of the University of Navarre This is question 19 What was the relationship between Peter and Mary Magdalene Questions about Jesus Christ and the Church 05 15 2006 What does the Gospel according to Mary Magdalene say 23 Questions answers about Jesus Christ prepared by a team of catholic theologians of the University of Navarre This is question 18 What does the Gospel according to Mary Magdalene say Questions about Jesus Christ and the Church 05 15 2006 What was the relationship between Jesus and Mary Magdalene 23 Questions answers about Jesus Christ prepared by a team of catholic theologians of

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  • Topic 7: Elevation to the Supernatural Order and Original Sin - Opus Dei
    of a God who does not abandon his creatures but comes to meet mankind in Christ s work of salvation We must know Christ as the source of grace in order to know Adam as the source of sin CCC 388 For the mystery of lawlessness 2 Thes 2 7 is clarified only in the light of the mystery of our religion 1 Tim 3 16 CCC 385 The Church has always understood this episode as an historical event even though it has been transmitted to us in language that is certainly symbolic cf CCC 390 Traditionally since St Augustine this has been called original sin since it took place at mankind s origin Sin entered the world as the result of the wrong use of freedom on the part of created beings first the angels and then man Moral evil therefore does not come from the structure of society or from our material being nor obviously from God nor from an immovable destiny Christian realism makes us face up to our own responsibility we can do evil as the result of our freedom and the one responsible for it is no other than ourselves cf CCC 387 Throughout the course of history the Church has formulated the dogma of original sin in contrast to exaggerated optimism and existential pessimism cf CCC 406 Pelagius affirmed that man can do good by his natural strength alone and that grace is merely an external aid thus minimising the extent of Adam s sin and of Christ s redemption and reducing them to merely good or bad example respectively Against this the Council of Carthage 418 following St Augustine taught the absolute priority of grace since the human being has been wounded through sin cf DH 223 227 cf also the Council of Orange in the year 529 DH 371 372 Against Luther who maintained that through sin man is essentially corrupted in his nature with his freedom cancelled out and sin in everything he does the Council of Trent 1546 taught that Baptism truly cleanses us from original sin However the consequences of sin remain among them concupiscence which we should not identify as Luther did with sin itself Each person is free in his or her actions and sustained by grace can merit through good deeds cf DH 1511 1515 At the heart of Luther s position and also of some recent interpretations of Genesis chapter 3 there lies an inadequate understanding of the relationship between 1 nature and history 2 the psychological existential plane and the ontological plane and 3 what is individual and what is collective 1 Although there are some mythical elements in Genesis understanding the concept of myth in its best sense i e a narrative that gives origin to and therefore lies at the basis of later history it would be wrong to interpret the narrative of the fall as a symbolic explanation of mankind s original sinful condition Such an interpretation would change a historical event into something that is part of man s nature making a myth of it and therefore making it inevitable Paradoxically if the sense of guilt led us to acknowledge ourselves as naturally sinners it would lead to a reduction or mitigation of our personal responsibility for sin since we would be unable to avoid such a spontaneous tendency Instead it is true to say that sin belongs to man s historical condition and not to his original nature 2 Since some consequences of sin remain after Baptism Christians may strongly experience a tendency towards evil and feel they are profoundly sinful as is seen in the lives of the saints However this existential perspective is not the only one nor indeed the most fundamental one since Baptism really does cleanse away original sin and make us children of God cf CCC 405 Ontologically Christians in a state of grace are truly just in God s eyes Luther radicalised the existential perspective understanding the whole of reality from this viewpoint and seeing it as ontologically marked by sin 3 The third point leads to the question of the transmission of original sin a mystery that we cannot fully understand CCC 404 The Bible teaches that our first parents transmitted sin to the whole of mankind The chapters in Genesis that come after the fall cf Gen 4 11 cf CCC 401 narrate the progressive corruption of the human race Establishing a parallel between Adam and Christ St Paul says For as by one man s disobedience many were made sinners so by one man s Christ s obedience many will be made righteous Rom 5 19 This parallelism helps us to understand correctly the interpretation that is generally given to the term adamáh as a collective noun just as Christ is only one and at the same time is head of the Church so Adam is only one and at the same time head of mankind 5 By this unity of the human race all men are implicated in Adam s sin as all are implicated in Christ s justice CCC 404 The Church understands the original sin of our first parents and the sin that has been inherited by mankind by way of analogy Adam and Eve committed a personal sin but this sin will be transmitted by propagation to all mankind that is by the transmission of a human nature deprived of original holiness and justice And that is why original sin is called sin only in an analogical sense it is a sin contracted and not committed a state and not an act CCC 404 Thus although it is proper to each individual original sin does not have the character of a personal fault in any of Adam s descendants CCC 405 6 Some people find it difficult to accept the idea of an inherited sin 7 especially if they have an individualistic view of the person and of freedom What did I have to do with

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  • Topic 10: Passion and Death on the Cross - Opus Dei
    loves good and does good He did not want the Cross with an unconditional will like his will for example that creatures should exist but he willed it praeviso peccato presupposing sin The Cross is there because sin exists But love also exists The Cross is the fruit of God s love in response to men s sins God chose to send his Son into the world to bring about the salvation of mankind through the sacrifice of his own life and this tells us much about God himself Specifically the Cross reveals to us the mercy and justice of God a God s mercy Holy Scripture frequently refers to the Father giving his Son into the hands of sinners cf Mt 26 54 not sparing his own Son Through the unity of the divine Persons of the Trinity the Father who sent him is always present in Jesus Christ the incarnate Word Therefore behind Jesus free decision to give his life for us there is the Father s surrender of his beloved Son for us handing him over to sinners this surrender shows more than any other gesture in the history of salvation the Father s love for mankind and his mercy b The Cross also reveals to us God s justice This does not consist so much in making human beings pay for their sins as in setting us again on the path of truth and goodness and restoring the gifts destroyed by sin Christ s faithfulness obedience and love towards his Father God his generosity charity and forgiveness of mankind his brothers and sisters his truthfulness justice and innocence maintained and reaffirmed at the moment of his passion and death do all of this They empty sin of its power to send us to hell and open our hearts to holiness and justice since he gives himself for us God frees us from our sins through justice Christ s justice As the result of Christ s sacrifice and through the presence of his saving power we are always able to behave as children of God whatever the situation in which we find ourselves 3 Sinners caused the Cross to happen Jesus knew from the beginning in a way appropriate to the progress of his mission and of his human awareness that his life was leading to the Cross And he accepted it fully he came to do the Father s will down to the very last detail cf Jn 19 28 30 and doing so led him to give his life as a ransom for many Mk 10 45 In carrying out the task his Father had entrusted to him he met with the opposition of the religious authorities in Israel who considered Jesus to be an impostor Some of the leaders of Israel accused Jesus of acting against the law the temple in Jerusalem and in particular against faith in the one God because he proclaimed himself to be the Son of God For this reason they handed him over to Pilate so that he might condemn him to death Compendium 113 The people who condemned Jesus to death sinned by rejecting the Truth that is Christ In reality every sin is a rejection of Jesus and of the truth that he brought us from God In that sense every sin has its place in the Passion of Jesus The passion and death of Jesus cannot be imputed indiscriminately either to all the Jews that were living at that time or to their descendants Every single sinner that is every human being is really the cause and the instrument of the sufferings of the Redeemer and the greater blame in this respect falls on those above all who are Christians and who the more often fall into sin or delight in their vices Compendium 117 4 Sacrifice and Redemption Jesus died for our sins cf Rom 4 25 to free us from them and redeem us from the slavery that sin introduced into mankind s life Holy Scripture says that the passion and death of Christ are a a covenant sacrifice b a sacrifice of expiation c a sacrifice of atonement and reparation for sins d an act of the redemption and liberation of mankind a Jesus by offering his life to God on the Cross instituted the New Covenant that is to say the new form of union of God with men that had been prophesied by Isaiah cf Is 42 6 Jeremiah cf Jer 31 31 33 and Ezekiel cf Ez 37 26 The new Alliance is the covenant sealed in the body of Christ offered up for us and in his blood shed for us cf Mt 26 27 28 b Christ s sacrifice on the Cross has an expiatory value that is to say the value of cleansing and purifying us from sin cf Rom 3 25 Heb 1 3 1 Jn 2 2 4 10 c The Cross is a sacrifice of atonement and reparation for sin cf Eph 2 16 5 2 Phil 2 8 9 Heb 5 1 10 13 11 12 Christ rendered to his Father the love and obedience that we human beings had denied him through our sins His self giving manifested justice and satisfied the fatherly love of God which we had rejected from the very beginning of history d Christ s Cross is an act of the redemption and liberation of mankind Jesus paid for our freedom with the price of his blood that is of his suffering and death cf 1 Pet 1 18 By giving his life he merited our salvation so as to incorporate us into the kingdom of heaven He has delivered us from the dominion of darkness and transferred us to the kingdom of his beloved Son in whom we have redemption the forgiveness of sins Col 1 13 14 5 Effects of the Cross The main effect of the Cross is to eliminate sin and everything opposed to

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  • Topic 13: I Believe in the Communion of Saints and the Forgiveness of Sins - Opus Dei
    in Christ s priestly prophetic and royal office in their own manner they are called to exercise the mission which God has entrusted to the Church There exists a true equality among them in their dignity as children of God Compendium 177 Christ instituted the ecclesiastical hierarchy with the mission of making him present among the faithful by the celebration of the sacraments and the preaching of the word of God carried out with the authority and mandate received from him The members of the hierarchy also receive the task of governing the People of God cf Mt 28 18 20 The hierarchy is made up of the sacred ministers bishops presbyters and deacons The ministry of the Church has a collegial character as well as a personal one since the sacred ministers act in communion with one another as well as in a personal way to serve the communion of the faithful The bishops have received the task of teaching as authentic witnesses of the apostolic faith of sanctifying by dispensing the grace of Christ in the ministry of the word and the sacraments in particular the Eucharist and of governing the People of God on earth cf Compendium 184 186 and ff Every bishop exercises his ministry as a member of the episcopal college which succeeds the apostolic college and in union with its head the Pope together with the other bishops he shares with him in the care of the universal Church Every bishop moreover has usually been entrusted with a particular Church which he governs in the name of Christ and with the authority he has received in communion with the entire Church and under the Holy Father cf Compendium 187 The episcopal ministry also has a personal character insofar as each bishop is responsible before Christ who has called him personally and conferred on him his mission when receiving the fullness of the sacrament of Holy Orders cf Compendium 181 The Pope is the Bishop of Rome and Successor of Saint Peter he is the perpetual and visible source and foundation of the Church s unity He is the Vicar of Christ the head of the College of bishops and pastor of the universal Church over which he has by divine institution full supreme immediate and universal power The College of bishops in communion with the Pope and never without him also exercises supreme and full power over the Church Christ promised that his Church would always preserve the faith cf Mt 16 19 and he guarantees it with his presence by the power of the Holy Spirit This property of always adhering to the faith in its fulness is possessed by the Church in her totality not by every member The faithful as a whole should adhere indefectibly to the faith under the guidance of the living Magisterium of the Church under the action of the Holy Spirit This divine assistance has been given to the Magisterium precisely so it might faithfully and authentically

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  • Topic 16: I Believe in the Resurrection of the Body and Life Everlasting - Opus Dei
    It is no longer possible to repent Immediately after death the person goes to heaven hell or purgatory For this to happen there exists what the Church calls the particular judgement cf CCC 1021 1022 The fact that death marks the limit of the period of trial gives us the opportunity to put our life in order to make good use of our time and talents to act uprightly and serve others On the other hand Holy Scripture teaches us that death has come into the world through original sin cf Gen 3 17 19 Wis 1 13 14 2 23 24 Rom 5 12 6 23 CCC 1007 In this sense it must be regarded as a punishment for sin someone who wants to live separated from God must accept the disagreeable consequences of rupture with society and with oneself However Christ faced death in an act of complete and free submission to his Father s will CCC 1009 By his obedience he conquered death and won resurrection for humanity For the one who lives in Christ through Baptism death continues to be painful and abhorrent but it is no longer a vivid reminder of sin for is becomes a valuable opportunity to co redeem with Christ through mortification and self giving to others If we die with Christ we shall also live with him 2 Tim 2 11 3 Eternal life in intimate communion with God In creating and redeeming us God has destined us to eternal communion with himself to what St John calls eternal life or what is commonly called heaven Jesus communicated the Father s promise to his followers in these words well done good and faithful servant Because you have been good and faithful over small things enter into the joy of your Lord Mt 25 21 Eternal life should not be seen as a continuous succession of days of the calendar but rather as a moment full of satisfaction in which totality embraces us and we embrace totality It will be the moment to submerge ourselves in oceans of limitless love in which time the before and after no longer exists We can only try to think that this moment is life in its fullest sense submerging ourselves ever anew in immeasurable being at the same time as we are simply overwhelmed with joy 5 Eternal life is what gives meaning to human life to observing ethical norms to generous self giving and unselfish service and to the effort to communicate Christ s teaching and love to all men and women A Christian s hope in reaching heaven is not individualist but encompasses every other person 6 Thus a Christian can be totally convinced that it is worthwhile to live a fully Christian life Heaven is the ultimate end and the fulfilment of the deepest human longings the state of supreme and definitive blessedness CCC 1024 As St Augustine said in his Confessions You have made us for yourself Lord and our heart is restless until it rests in you 7 Eternal life is the main goal of Christian hope Those who die in God s grace and friendship and are perfectly purified live for ever with Christ They are like God for ever for they see him as he is 1 Jn 3 2 that is face to face 1 Cor 13 12 CCC 1023 Theology has called this state the beatific vision Because of his transcendence God cannot be seen as he is unless he himself opens up the mystery to man s immediate contemplation and gives him the capacity for it CCC 1028 Heaven is the maximum expression of divine grace On the other hand heaven does not consist in a purely abstract immobile contemplation of the Blessed Trinity In God souls can contemplate all realities that in one way or another refer to their life rejoicing in them and in particular loving those they have loved on earth with a pure and everlasting love Never forget after death you will receive Love And in God s love you will find in addition all the clean loves that you have had on earth 8 The joy of heaven comes to its full culmination with the resurrection of the dead According to St Augustine eternal life consists in eternal rest and in a pleasant and supreme activity 9 That heaven lasts forever does not mean that we cease to be free there In heaven we are unable to sin because in seeing God face to face seeing him also as the living source of all created good it is no longer possible to want to sin Freely and filially the saved person will be in communion with God for ever Our freedom has reached its fulfilment Eternal life is the definitive fruit of God s self giving to man and therefore it has something of infinity about it Nevertheless divine grace does not eliminate human nature neither in our being or our faculties or in our personality or in what we have merited in life Hence among those who rejoice in the vision of God there is distinction and diversity not in the object which is God himself contemplated without intermediaries but rather in the quality of the subject the one who has more charity partakes more in the light of glory sees God more perfectly and will be happy 10 4 Hell as a definitive rejection of God Holy Scripture teaches repeatedly that men who do not repent of their grave sins lose the eternal prize of communion with God suffering perpetual misery To die in mortal sin without repenting and accepting God s merciful love means remaining separated from him for ever by our own free choice This state of self exclusion from communion with God and with the blessed is called hell CCC 1033 God does not predestine anyone to perpetual condemnation it is a man himself who by seeking his ultimate goal outside of God and his

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  • Topic 19: The Eucharist (I) - Opus Dei
    Christian life the center of all the Church s life 5 All the other sacraments and all the works of the Church are directed towards the Eucharist because their aim is to lead the faithful to union with Christ present in this sacrament cf CCC 1324 Even though the Eucharist contains Christ himself the channel through whom divine life comes to humanity and the goal to which all the other sacraments are ordered the Eucharist is not a substitute for any of them neither Baptism nor Confirmation nor Penance nor the Anointing of the Sick indeed the Eucharist can only be consecrated by someone who has validly received the sacrament of Holy Orders Each sacrament has its role in the sacramental economy and in the life of the Church In this sense the Eucharist is considered the third sacrament of Christian initiation Ever since the first centuries of Christianity Baptism and Confirmation have been seen as a preparation for taking part in the Eucharist as necessary steps for entering into sacramental communion with the Body of Christ and his Sacrifice and thus to be more vitally inserted in the mystery of Christ and his Church 2 The promise of the Eucharist and its institution by Christ 2 1 The promise During his public life our Lord foretold the Eucharist in the synagogue at Capharnaum in the presence of those who have become his followers after witnessing the miracle of the multiplication of the loaves and fishes with which he fed the multitude cf Jn 6 1 13 Jesus made use of that sign to reveal his identity and mission and to promise the Eucharist Jesus said to them truly truly I say to you it was not Moses who gave you the bread from heaven my Father gives you the true bread from heaven For the bread of God is that which comes down from heaven and gives life to the world They said to him Lord give us this bread always Jesus said to them I am the bread of life he who comes to me shall not hunger and he who believes in me shall never thirst I am the living bread which came down from heaven If anyone eats of this bread he will live forever and the bread which I shall give for the life of the world is my flesh He who eats my flesh and drinks my blood has eternal life and I will raise him up on the last day For my flesh is food indeed and my blood is drink indeed He who eats my flesh and drinks my blood abides in me and I in him As the living Father sent me and I live because of the Father so he who eats me will live because of me Jn 6 32 35 51 54 57 2 2 Institution of the sacrament and its Paschal context Our Lord Jesus Christ instituted this sacrament at the Last Supper The three synoptic Gospels cf Mt 26 17 30 Mk 14 12 26 Lk 22 7 20 have passed on the account of the institution The following is the synthesis of the accounts given in the Catechism of the Catholic Church Then came the day of Unleavened Bread on which the Passover lamb had to be sacrificed So Jesus sent Peter and John saying Go and prepare the Passover meal for us that we may eat it They went and prepared the Passover And when the hour came he sat at table and the apostles with him And he said to them I have earnestly desired to eat this Passover with you before I suffer for I tell you I shall not eat it again until it is fulfilled in the kingdom of God And he took bread and when he had given thanks he broke it and gave it to them saying This is my body which is given for you Do this in remembrance of me And likewise the cup after supper saying This cup which is poured out for you is the New Covenant in my blood CCC 1339 Jesus then celebrated the Last Supper in the context of the Jewish Passover but at the Lord s Supper something completely new took place The center was not the lamb of the Old Testament but rather Christ himself the Body that he gave up offered in sacrifice to his Father for mankind and his Blood poured out for many for the forgiveness of sins Mt 26 28 Thus we can say that Christ rather than celebrating the Old Passover announced and carried out anticipating it sacramentally the New Passover 2 3 Meaning and content of the Lord s command Christ s explicit command Do this in remembrance of me Lk 22 19 1 Cor 11 24 25 makes clear the institution that took place at the Last Supper Thus he asks us to respond to his gift and to make it sacramentally present the presence of the Body he gave up for us and Blood he shed that is to say his sacrifice for the remission of our sins Do this With these words he designated those who can celebrate the Eucharist the Apostles and their successors in the priesthood and he conferred the power to celebrate it and determined the basic elements of the rite the same ones that he employed Therefore the celebration of the Eucharist requires bread and wine the prayer of thanksgiving and blessing the consecration of the gifts into the Body and Blood of the Lord and the distribution of and communion with this most Sacred Sacrament In remembrance of me as a memorial of me Thus Christ directed the apostles and in them their successors in the priesthood to celebrate a new memorial that would replace the one celebrated in the Jewish Passover This memorial rite has a special efficacy it not only helps the community of believers to remember Christ s redeeming love his words

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  • Topic 22: Penance (I) - Opus Dei
    memory of the death of the Lord are intense moments of the Church s penitential practice CCC 1438 2 The Sacrament of Penance and Reconciliation 2 1 Christ instituted this sacrament Christ instituted the sacrament of Penance for all sinful members of his Church above all for those who since Baptism have fallen into grave sin and have thus lost their baptismal grace and have wounded ecclesial communion It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification CCC 1446 During his public life Jesus not only exhorted people to do penance he welcomed sinners and reconciled them to his Father 1 It was when he gave the Holy Spirit to his apostles that the risen Christ conferred on them his own divine power to forgive sins Receive the Holy Spirit If you forgive the sins of any they are forgiven if you retain the sins of any they are retained Jn 20 23 CCC 976 This power is transmitted to the bishops successors of the Apostles as pastors of the Church and to the presbyters who are also priests of the New Testament and the bishops collaborators in virtue of the sacrament of Holy Orders Christ has willed that in her prayer and life and action his whole Church should be the sign and instrument of the forgiveness and reconciliation that he acquired for us at the price of his blood But he entrusted the exercise of the power of absolution to the apostolic ministry CCC 1442 2 2 Names of this sacrament This sacrament has a number of names depending on which aspect is being stressed It is called the sacrament of Penance since it consecrates the Christian sinner s personal and ecclesial steps of conversion penance and satisfaction CCC 1423 It is called the sacrament of Reconciliation because it imparts to the sinner the love of God who reconciles CCC 1424 It is called the sacrament of confession since the disclosure or confession of sins to a priest is an essential element of this sacrament Ibid It is called the sacrament of forgiveness since by the priest s sacramental absolution God grants the penitent pardon and peace Ibid It is called the sacrament of conversion because it makes sacramentally present Jesus call to conversion CCC 1423 2 3 Sacrament of Reconciliation with God and with the Church Those who approach the sacrament of Penance obtain pardon from the mercy of God for the offence committed against Him and are at the same time reconciled with the Church which they have wounded by their sins and which by charity example and prayer seeks their conversion Lumen Gentium 11 As sin is an offence against God which breaks our friendship with Him penance has as its aim love and abandonment in God The sinner therefore moved by the grace of merciful God sets out on the way of conversion returns to the Father who first loved us

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