Orthodoxy Quiz (#2)

[kafka]

Which one is right and why?

1.
A. The primary purpose of holy matrimony is mutual love of husband and wife and procreation.
B. The primary purpose of holy matrimony is procreation and the education of children.

2.
A. The morality of Natural Family Planning is built up on the teaching that it is moral to periodically abstain from marital relations for a determinate period of time for a variety of reasons.
B. The morality of Natural Family Planning is not built up on the teaching that it is moral to periodically abstain from marital relations for a determinate period of time for a variety of reasons.

3.
A. Natural Family Planning may only be used for a grave reason/purpose/motive.
B. Natural Family Planning may be used for a just reason/purpose/motive

4.
A. Every deliberate use of the sexual faculty must be unitive, marital, and procreative, with good intention and good circumstances, for the act to be moral before God..
B. Some deliberate use of the sexual faculty may be marital and procreative but not unitive given good intentions and good circumstances, for the act to be moral before God.

5.
A. Divine Revelation is realized in deeds and words wrought and written by God in the history of salvation.
B. Divine Revelation is realized in deeds and words wrought and written by God as well as the writings of the Church Fathers.

6.
A. Divine Revelation is handed on (transmitted) by word of mouth (oral) alone
B. Divine Revelation is handed on (transmitted) by more than word of mouth (oral).

7.
A. A consensus of the Fathers on a matter of faith and morals is the only possible infallible expression of Living Tradition.
B. A consensus of the Fathers on a matter of faith and morals is not the only possible infallible expression of Living Tradition

8.
A. The gift of the Eucharist is confined to the past, bound by space and time.
B. The gift of the Eucharist is not confined to the past, nor is it bound by space and time.

9.
A. There is no salvation without external membership in the Church
B. There is salvation without external membership in the Church.

10.
A. There are two types of authority in the Chruch: spiritual and temporal.
B. There is one type of authority in the Church: spiritual.

Go!

I wont get to these until tommorrow.

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
1.
A. The primary purpose of holy matrimony is the mutual love between husband and wife and procreation.
B. The primary purpose of holy matrimony is procreation and the education of children.
[/quote]
B is correct. Why? God is fecund. God is One in Three: the Son is eternally springing forth from the Father; the Spirit is eternally springing forth from the Father and the Son.

A purpose is an end but it could also be said to be a completion and a perfection. To reach the purpose or end is to complete or perfect. The family is ordained by God as reflection of Himself, who is One in Three. So the end of marriage is new human persons created by God with the help of the two parents. The reciprical love between a husband and a wife is not an end in and of itself, because love is fecund. Once the new human person is procreated as the fruit of love between husband and wife, he or she has obviously not yet reached a level of completion or perfection so the purpose of marriage extends beyond procreation to education. Education is implied in procreation since procreation is an end and a beginning. The soul of a human person is created out of nothing (a tabula rasa), so the soul needs to be brought to light in a spiritual development, running hand in hand with the development of the body, to a point where that child has reached a level of spiritual and physical, maturity and fecundity which could also be said to be a sort of completion and perfection. Once the child (or children) reaches a level of maturity and fecundity the family, the marriage, the love between husband and wife all reach a pinnacle of completion and perfection.

Magisterium:

Humanae Vitae, no. 9 "Finally, this love is fecund. It is not confined wholly to the loving interchange of husband and wife; it also contrives to go beyond this to bring new life into being. "Marriage and conjugal love are by their nature ordained toward the procreation and education of children. Children are really the supreme gift of marriage and contribute in the highest degree to their parents' welfare." [Vatican II, GS n. 50]"

From Pope Pius XII: "If nature had aimed exclusively, or at least in the first place, at a reciprocal gift and possession of the married couple in joy and delight, and if it had ordered that act only to make happy in the highest possible degree their personal experience, and not to stimulate them to the service of life, then the Creator would have adopted another plan in forming and constituting the natural act. Now, instead, all this is subordinated and ordered to that unique, great law of the "generatio et educatio prolis," namely the accomplishment of the primary end of matrimony as the origin and source of life." (Address to Midwives)

Costi Conubii: 11. Thus amongst the blessings of marriage, the child holds the first place. And indeed the Creator of the human race Himself, Who in His goodness wishes to use men as His helpers in the propagation of life, taught this when, instituting marriage in Paradise, He said to our first parents, and through them to all future spouses: "Increase and multiply, and fill the earth."[12] As St. Augustine admirably deduces from the words of the holy Apostle Saint Paul to Timothy[13] when he says: "The Apostle himself is therefore a witness that marriage is for the sake of generation: 'I wish,' he says, 'young girls to marry.' And, as if someone said to him, 'Why?,' he immediately adds: 'To bear children, to be mothers of families'."[14]

16. The blessing of offspring, however, is not completed by the mere begetting of them, but something else must be added, namely the proper education of the offspring. For the most wise God would have failed to make sufficient provision for children that had been born, and so for the whole human race, if He had not given to those to whom He had entrusted the power and right to beget them, the power also and the right to educate them. For no one can fail to see that children are incapable of providing wholly for themselves, even in matters pertaining to their natural life, and much less in those pertaining to the supernatural, but require for many years to be helped, instructed, and educated by others. Now it is certain that both by the law of nature and of God this right and duty of educating their offspring belongs in the first place to those who began the work of nature by giving them birth, and they are indeed forbidden to leave unfinished this work and so expose it to certain ruin. But in matrimony provision has been made in the best possible way for this education of children that is so necessary, for, since the parents are bound together by an indissoluble bond, the care and mutual help of each is always at hand.

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
2.
A. The morality of Natural Family Planning is built up on the teaching that it is moral to periodically abstain from marital relations for a determinate period of time for a variety of reasons.
B. The morality of Natural Family Planning is not built up on the teaching that it is moral to periodically abstain from marital relations for a determinate period of time for a variety of reasons.
[/quote]
A is correct. To periodically abstain from marital relations for a determinate period of time is moral:

1 Corinthians
{7:3} A husband should fulfill his obligation to his wife, and a wife should also act similarly toward her husband.
{7:4} It is not the wife, but the husband, who has power over her body. But, similarly also, it is not the husband, but the wife, who has power over his body.
{7:5} So, do not fail in your obligations to one another, except perhaps by consent, for a limited time, so that you may empty yourselves for prayer. And then, return together again, lest Satan tempt you by means of your abstinence.

Council of Trent
“If anyone says, that the Church errs, in that she declares that, for many causes, a separation may take place between husband and wife, in regard of bed, or in regard of cohabitation, for a determinate or for an indeterminate period; let him be anathema.”

Edited May 14, 2011 by kafka

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
3.
A. Natural Family Planning may only be used for a grave reason/purpose/motive.
B. Natural Family Planning may be used for a just reason/purpose/motive
[/quote]
B is correct. Why? It is moral to periodically abstain from marital relations for a determinate period of time and NFP does not have the evil moral object of depriving the marital sexual act of the procreative meaning, as contraception does. So the only thing left to decide is the intention or reason/purpose/motive and the circumstances of Natural Family Planning. As long as these two are good or just then the overall act is moral/licit/good. What would be a just or good reason/purpose/motive for using NFP? Responsible procreation of human persons. Responsible procreation of human persons is a well-grounded reason or reasonable motive for using NFP and this is sufficient according to Humanae Vitae:

“If therefore there are [b]well-grounded reasons [/b]for spacing births, arising from the physical or psychological condition of husband or wife, or from external circumstances, the Church teaches that married people may then take advantage of the natural cycles immanent in the reproductive system and engage in marital intercourse only during those times that are infertile, thus controlling birth in a way which does not in the least offend the moral principles which We have just explained.” (Humanae Vitae, n. 16).

“But it is equally true that it is exclusively in the former case that husband and wife are ready to abstain from intercourse during the fertile period as often as for [b]reasonable motives [/b]the birth of another child is not desirable. And when the infertile period recurs, they use their married intimacy to express their mutual love and safeguard their fidelity toward one another. In doing this they certainly give proof of a true and authentic love.” (Humanae Vitae, n. 16).

So it is an error that only grave reasons/purposes/motives are necessary for use of NFP. The purpose does not need to be grave and unusual. But it would also be an error that a light or trivial reason/purpose/motive is sufficient for the use of NFP since responsible procreation of human persons (responsible use of procreative faculty) is a serious matter.

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
4.
A. Every deliberate use of the sexual faculty must be unitive, marital, and procreative, with good intention and good circumstances, for the act to be moral before God..
B. Some deliberate use of the sexual faculty may be marital and procreative but not unitive given good intentions and good circumstances, for the act to be moral before God.
[/quote]
A is correct. The Magisterium teaches that every knowingly chosen concrete act has three sources which determine its morality before God: intention, moral object, circumstances:

Catechism of the Catholic Church: “The morality of human acts depends on: the object chosen; the end in view or the intention; the circumstances of the action. The object, the intention, and the circumstances make up the ‘sources,’ or constitutive elements, of the morality of human acts.”

Compendium of the Catechism: “The morality of human acts depends on three sources: the object chosen, either a true or apparent good; the intention of the subject who acts, that is, the purpose for which the subject performs the act; and the circumstances of the act, which include its consequences.”

USCCB Catechism: “Every moral act consists of three elements: the objective act (what we do), the subjective goal or intention (why we do the act), and the concrete situation or circumstances in which we perform the act…. All three aspects must be good — the objective act, the subjective intention, and the circumstances — in order to have a morally good act.”

these are also taught in great detail in Veritatis Splendor.

A deliberate use of the sexual faculty is a unique concrete act in that there are three moral objects which determine the inherent goodness of the act before God and intended by God. They are the unitive, marital, procreative. These three objects (or proximate ends of the overall act) determine the inherent goodness of the sexual act. Every deliberate use of the sexual facutly must be a natural sexual act inherently capable of procreation (unitive) between a married man and women (marital) open to life (procreative).

If any one of the three moral objects is missing in the deliberate use of the sexual faculty then the act is in and of itself gravely deprived of something God intends to be present in the sexual act and so it is intrinsically evil. It is in and of itself instrinsically evil. And it is gravely evil since the final moral object, the procreative, which terminates the sexual act is a grave matter, namely the procreation of a human person. But it is also grave because marriage is a Sacrament with God. And a natural sexual act is intimate and has profound spiritual, emotional and physical affects on the human person. So all three moral objects make up for the grave or serious matter of a deliberate use of the sexual faculty.

Magisterium

unitive, marital, procreative objects in bracket with corresponding expressions bolded or simply bolded:

Can. 1061 §1. A valid marriage between the baptized is called ratum tantum if it has not been consummated; it is called ratum et consummatum if the spouses have performed between themselves in a human fashion a [b]conjugal act[/b][marital] which is [b]suitable in itself for the procreation of offspring[/b] [unitive, procreative--suitable in itself means natural which means inherently capable of procreation which is the unitive moral object], to which marriage is ordered by its nature and by which the spouses become one flesh.

Humanae Vitae: "This particular doctrine, often expounded by the magisterium of the Church, is based on the inseparable connection, established by God, which man on his own initiative may not break, between the [b]unitive[/b] significance and the[b] procreative[/b]significance which are both inherent to the [b]marriage act[/b] [marital]. The reason is that the fundamental nature of the [b]marriage act[/b][marital], while [b]uniting husband and wife in the closest intimacy [/b][unitive], also renders them capable of [b]generating new life[/b][procreative]-and this as a result of laws written into the actual nature of man and of woman." (Humanae Vitae, n. 12).

the last phrase "and this as a result of laws written into the actual nature of man and woman is another way of saying that a natural unitive sexual act between and man and a woman is inherently procreative "generating new law."

The reason I worded B. above in the quote the way I did is because some Catholics erroneously teach that some deliberate use of the sexual faculty can be marital and procreative but not natural [inherently capable of procreation] in the circumstance of a set of acts one of which includes a unitive, marital, procreative sexual act. This is a severe error and I have seen it at this forum. The unitive object can never be seperated from the marital and procreative objects. The martial object can never be seperated from the unitive and procreative objects. The procreative object can never be seperated from the unitive and marital objects. The three objects are really one three-fold object, since God is One in Three. They are a reflection of God. And the three objects are the expression of spiritual love between the husband and wife, and they are what order the sexual act toward God as the final end since God wills to terminate the unitive, marital, procreative sexual act in a new human person which is the greatest good of marriage.

Now I dont really want to write a whole book about the details and examples of all these, I just wanted to run through the fundamentals. So this is all I want to write here.

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
5.
A. Divine Revelation is realized in deeds and words wrought and written by God in the history of salvation.
B. Divine Revelation is realized in deeds and words wrought and written by God as well as the writings of the Church Fathers.
[/quote]
A is correct. This is taken from Dei Verbum, no. 2:

"This plan of revelation is realized by deeds and words having in inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this revelation then, the deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation."

What is the greatest deed wrought by God in the history of salvation? The death of Jesus on the Cross. This is the pinnacle of Divine Revelation.

[kafka]

will finish maybe tommorrow.

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
6.
A. Divine Revelation is handed on (transmitted) by word of mouth (oral) alone
B. Divine Revelation is handed on (transmitted) by more than word of mouth (oral).
[/quote]
B is correct. The transmission of Divine Revelation is primarily realized by deed or by example and secondarily realized by word of mouth (oral tradition) or writings. Why? Because Divine Revelation itself is primarily realized by deeds wrought by God. The handing on of Divine Revelation is distinct however it reflects the realization of Divine Revelation: first by deeds, second by words.

Magisterium:

Dei Verbum

"This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, [b]by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did[/b], or what they had learned through the prompting of the Holy Spirit."

“Now, what was handed on by the apostles includes everything which contributes toward the holiness of life and increase in faith of the People of God. . . and so the Church, in her doctrine, life, and worship perpetuates and transmits to every generation all that she herself is, all that she believes.”

Vatican I

Now this supernatural revelation, according to the belief of the universal church, as declared by the sacred council of Trent, is contained in

written books and
unwritten traditions (deeds wrought by God),

[b]which were [/b]

received by the apostles from the lips of Christ himself,
or came to the apostles by the dictation of the holy Spirit,
[b]and were passed on as it were from hand to hand until they reached us [/b]

passed on 'as it were' from hand to hand is a figure of speech meaning transmitted by deed or by example.

Some examples of handing on Divine Revelation by deed or by example:

the imitation of Christ by the Apostles, Mary, the first disciples, and the early Church
the imitation of the Saints or any holy person
any prayer like the Our Father,
any self-denial in imitation of Jesus
any work of true mercy toward another human person
celebration of the liturgy
a life of selfless love-faith-hope
a parent who teaches the faith to a child by example
the use of the Magisterium to keep the truths of the faith from error, omission, and imperfection

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
7.
A. A consensus of the Fathers on a matter of faith and morals is the only possible infallible expression of Living Tradition.
B. A consensus of the Fathers on a matter of faith and morals is not the only possible infallible expression of Living Tradition
[/quote]
B is correct. Vatican II taught another and more comprehensive infallible expression of Living Tradition than the unique infallible expression of Living Tradition exercised by the Church Fathers in a consensus.

From Gaudium et Spes

12. The holy people of God shares also in Christ's prophetic office; it spreads abroad a living witness to Him, especially by means of a life of faith and charity and by offering to God a sacrifice of praise, the tribute of lips which give praise to His name.(110) [b]The entire body of the faithful, anointed as they are by the Holy One,(111) cannot err in matters of belief. They manifest this special property by means of the whole peoples' supernatural discernment in matters of faith when "from the Bishops down to the last of the lay faithful" (8*) they show universal agreement in matters of faith and morals. That discernment in matters of faith is aroused and sustained by the Spirit of truth. It is exercised under the guidance of the sacred teaching authority, in faithful and respectful obedience to which the people of God accepts that which is not just the word of men but truly the word of God.([/b]112) Through it, the people of God adheres unwaveringly to the faith given once and for all to the saints,(113) [b]penetrates it more deeply with right thinking, and applies it more fully in its life.[/b]

Edited May 22, 2011 by kafka

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
8.
A. The gift of the Eucharist is confined to the past, bound by space and time.
B. The gift of the Eucharist is not confined to the past, nor is it bound by space and time.
[/quote]
A is correct. Why?

The Church has received the Eucharist from Christ her Lord not as one gift – however precious – among so many others, but as the gift par excellence, for it is the gift of himself, of his person in his sacred humanity, as well as the gift of his saving work. Nor does it remain confined to the past, since “all that Christ is – all that he did and suffered for all men – participates in the divine eternity, and so transcends all times”. (Ecclesia De Eucharista, n. 11 encyclical of Blessed John Paul II)

Her foundation and wellspring is the whole Triduum paschale, but this is as it were gathered up, foreshadowed and “concentrated' for ever in the gift of the Eucharist. In this gift Jesus Christ entrusted to his Church the perennial making present of the paschal mystery. With it he brought about a mysterious “oneness in time” between that Triduum and the passage of the centuries. (Ecclesia De Eucharista, n. 5)

Yes, cosmic! Because even when it is celebrated on the humble altar of a country church, the Eucharist is always in some way celebrated on the altar of the world. It unites heaven and earth. It embraces and permeates all creation. The Son of God became man in order to restore all creation, in one supreme act of praise, to the One who made it from nothing. He, the Eternal High Priest who by the blood of his Cross entered the eternal sanctuary, thus gives back to the Creator and Father all creation redeemed. He does so through the priestly ministry of the Church, to the glory of the Most Holy Trinity. Truly this is the mysterium fidei which is accomplished in the Eucharist: the world which came forth from the hands of God the Creator now returns to him redeemed by Christ. (Ecclesia De Eucharista, n. 8)

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
9.
A. There is no salvation without external membership in the Church
B. There is salvation without external membership in the Church.
[/quote]
B is correct. There is salvation without external membership in the Church, yet it is in mysterious internal relation to the Church, since a human person may receive a baptism of desire from Jesus and so be in the state of sanctifying grace which is what is needed for salvation. The acceptance of sanctifying grace in a baptism of desire is at least implicitly directed toward Jesus and the Church.

Pope John Paul II: "Since Christ brings about salvation through his Mystical Body, which is the Church, the way of salvation is connected essentially with the Church. The axiom extra ecclesiam nulla salus"--"outside the Church there is no salvation"--stated by St. Cyprian (Epist. 73, 21; PL 1123 AB), belongs to the Christian tradition. It was included in the Fourth Lateran Council (DS 802), in the Bull Unam Sanctam of Boniface VIII (DS 870) and the Council of Florence (Decretum pro Jacobitis, DS 1351). The axiom means that for those who are not ignorant of the fact that the Church has been established as necessary by God through Jesus Christ, there is an obligation to enter the Church and remain in her in order to attain salvation (cf. LG 14). For those, however, who have not received the Gospel proclamation, as I wrote in the Encyclical Redemptoris Missio, salvation is accessible in mysterious ways, inasmuch as divine grace is granted to them by virtue of Christ's redeeming sacrifice, without external membership in the Church, but nonetheless always in relation to her (cf. RM 10). It is a mysterious relationship. It is mysterious for those who receive the grace, because they do not know the Church and sometimes even outwardly reject her. It is also mysterious in itself, because it is linked to the saving mystery of grace, which includes an essential reference to the Church the Savior founded. In order to take effect, saving grace requires acceptance, cooperation, a yes to the divine gift. This acceptance is, at least implicitly, oriented to Christ and the Church. Thus it can also be said that sine ecclesia nulla salus--"without the Church there is no salvation." Belonging to the Church, the Mystical Body of Christ, however implicitly and indeed mysteriously, is an essential condition for salvation." [Pope John Paul II, All Salvation Comes through Christ, general audience, 31 May 1995.]
http://www.vatican.va/holy_father/john_paul_ii/audiences/alpha/data/aud19950531en.html

[kafka]

[quote name='kafka' timestamp='1305338462' post='2241173']
10.
A. There are two types of authority in the Chruch: spiritual and temporal.
B. There is one type of authority in the Church: spiritual.
[/quote]
A is correct. Why? Because Jesus is the Head of the Church and the Father gave all the authority in heaven and on earth to him. Jesus transfers his full authority first to Peter and his successors and in measure to the other Bishops and to the rest of the Church:

{28:18} And Jesus, drawing near, spoke to them, saying: “All authority has been given to me in heaven and on earth.
{28:19} Therefore, go forth and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
{28:20} teaching them to observe all that I have ever commanded you. And behold, I am with you always, even to the consummation of the age.”

The Pope, the vicar (representative) of Christ, primarily holds and exercises the one and same full authority of Jesus:

8. But this authority, even though it may be given to a man, and may be exercised by a man, is not human, but rather divine [power], having been given by the divine mouth [of Christ] to Peter, and to him as well as to his successors, by [Christ] Himself, [that is, to him] whom He had disclosed to be the firm rock, just as the Lord said to Peter himself: "Whatever you shall bind," [Matthew 16:19] etc. (Unam Sanctam, n. 8)

The authority is divided into two types: spiritual (Magisterium) and temporal. These two types are represented by the two swords in the Gospel account and are depicted by the two keys (one gold and one silver) in the modern papal coat of arms.

4. We are instructed in the Gospel sayings that in Her and within Her power, there are two swords, specifically, the spiritual and the temporal. For the Apostles say, "Behold, there are two swords here," that is, in the Church. But when the Apostles were speaking, the Lord did not respond, "it is too much," but "it is sufficient." [Luke 22:38] Certainly, whoever denies that the temporal sword is in the power of Peter, misunderstands the word of the Lord, saying: "Put your sword into its sheath." [Matthew 26:52] Therefore, both are in the power of the Church, namely, the spiritual sword and the material. But indeed, the latter is to be exercised on behalf of the Church; and truly, the former is to be exercised by the Church. (Unam Sanctam, Pope Boniface VIII)

[img]http://www.benedictinehighschool.org/Customized/uploads/AboutBHS/Theology/Coabxvi.png[/img]

Edited May 22, 2011 by kafka