Manual Fundamental Questions of the Christian Life

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What are ways to pray for other people? Why does consistency of going to church matter? Why does God want us to worship Him? What is the spiritual significance of each element of worship e. What should a Christian look at in selecting an appropriate church? Why are there so many Christian denominations?

Serving What does it mean to serve others? What are ways to serve others? What kinds of major needs are there in our area? What kind of major needs are there in our country? What kind of major needs are there in other areas of the world? What is the relationship between witnessing for Jesus and serving specific needs?

How can you put others first daily? Christian Living What does it mean to really love God? What does it mean to really depend on or trust God? What is the Holy Spirit? Does your choice of friends matter to your faith? What would be the impact to your life if you marry a believer vs. How do you get out of a pattern of sin? What are appropriate ways for a Christian to manage the relationship between politics and faith?

Why do some people suffer much more in this life than others? How should Christians make faith-based decisions about entertainment choices? How important is it for Christians to share faith with others? What are some key ways to share faith with others? Does God have a will for your life specifically, or only for the world at large? Given these circumstances, which still exist, I came to the decision — as I announced in my Apostolic Letter Spiritus Domini, issued on 1 August on the second centenary of the death of Saint Alphonsus Maria de' Liguori — to write an Encyclical with the aim of treating "more fully and more deeply the issues regarding the very foundations of moral theology",9 foundations which are being undermined by certain present day tendencies.

I address myself to you, Venerable Brothers in the Episcopate, who share with me the responsibility of safeguarding "sound teaching" 2 Tim , with the intention of clearly setting forth certain aspects of doctrine which are of crucial importance in facing what is certainly a genuine crisis, since the difficulties which it engenders have most serious implications for the moral life of the faithful and for communion in the Church, as well as for a just and fraternal social life.

If this Encyclical, so long awaited, is being published only now, one of the reasons is that it seemed fitting for it to be preceded by the Catechism of the Catholic Church, which contains a complete and systematic exposition of Christian moral teaching. The Catechism presents the moral life of believers in its fundamental elements and in its many aspects as the life of the "children of God": "Recognizing in the faith their new dignity, Christians are called to lead henceforth a life 'worthy of the Gospel of Christ' Phil Through the sacraments and prayer they receive the grace of Christ and the gifts of his Spirit which make them capable of such a life".

The specific purpose of the present Encyclical is this: to set forth, with regard to the problems being discussed, the principles of a moral teaching based upon Sacred Scripture and the living Apostolic Tradition,12 and at the same time to shed light on the presuppositions and consequences of the dissent which that teaching has met. The dialogue of Jesus with the rich young man, related in the nineteenth chapter of Saint Matthew's Gospel, can serve as a useful guide for listening once more in a lively and direct way to his moral teaching: "Then someone came to him and said, 'Teacher, what good must I do to have eternal life?

There is only one who is good. If you wish to enter into life, keep the commandments. In the young man, whom Matthew's Gospel does not name, we can recognize every person who, consciously or not, approaches Christ the Redeemer of man and questions him about morality. For the young man, the question is not so much about rules to be followed, but about the full meaning of life. This is in fact the aspiration at the heart of every human decision and action, the quiet searching and interior prompting which sets freedom in motion.

This question is ultimately an appeal to the absolute Good which attracts us and beckons us; it is the echo of a call from God who is the origin and goal of man's life. Precisely in this perspective the Second Vatican Council called for a renewal of moral theology, so that its teaching would display the lofty vocation which the faithful have received in Christ,14 the only response fully capable of satisfying the desire of the human heart.

In order to make this "encounter" with Christ possible, God willed his Church. Indeed, the Church "wishes to serve this single end: that each person may be able to find Christ, in order that Christ may walk with each person the path of life". The question which the rich young man puts to Jesus of Nazareth is one which rises from the depths of his heart. It is an essential and unavoidable question for the life of every man, for it is about the moral good which must be done, and about eternal life. The young man senses that there is a connection between moral good and the fulfilment of his own destiny.

He is a devout Israelite, raised as it were in the shadow of the Law of the Lord.

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If he asks Jesus this question, we can presume that it is not because he is ignorant of the answer contained in the Law. It is more likely that the attractiveness of the person of Jesus had prompted within him new questions about moral good. He feels the need to draw near to the One who had begun his preaching with this new and decisive proclamation: "The time is fulfilled, and the Kingdom of God is at hand; repent, and believe in the Gospel" Mk People today need to turn to Christ once again in order to receive from him the answer to their questions about what is good and what is evil.

Christ is the Teacher, the Risen One who has life in himself and who is always present in his Church and in the world. It is he who opens up to the faithful the book of the Scriptures and, by fully revealing the Father's will, teaches the truth about moral action.


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At the source and summit of the economy of salvation, as the Alpha and the Omega of human history cf. Rev ; ; , Christ sheds light on man's condition and his integral vocation. Consequently, "the man who wishes to understand himself thoroughly — and not just in accordance with immediate, partial, often superficial, and even illusory standards and measures of his being — must with his unrest, uncertainty and even his weakness and sinfulness, with his life and death, draw near to Christ. He must, so to speak, enter him with all his own self; he must 'appropriate' and assimilate the whole of the reality of the Incarnation and Redemption in order to find himself.

If this profound process takes place within him, he then bears fruit not only of adoration of God but also of deeper wonder at himself". If we therefore wish to go to the heart of the Gospel's moral teaching and grasp its profound and unchanging content, we must carefully inquire into the meaning of the question asked by the rich young man in the Gospel and, even more, the meaning of Jesus' reply, allowing ourselves to be guided by him. Jesus, as a patient and sensitive teacher, answers the young man by taking him, as it were, by the hand, and leading him step by step to the full truth.

Jesus says: "Why do you ask me about what is good? If you wish to enter into life, keep the commandments" Mt In the versions of the Evangelists Mark and Luke the question is phrased in this way: "Why do you call me good? No one is good but God alone" Mk ; cf. Lk Before answering the question, Jesus wishes the young man to have a clear idea of why he asked his question. The "Good Teacher" points out to him — and to all of us — that the answer to the question, "What good must I do to have eternal life?

Only God can answer the question about what is good, because he is the Good itself.

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To ask about the good, in fact, ultimately means to turn towards God, the fullness of goodness. Jesus shows that the young man's question is really a religious question, and that the goodness that attracts and at the same time obliges man has its source in God, and indeed is God himself. God alone is worthy of being loved "with all one's heart, and with all one's soul, and with all one's mind" Mt He is the source of man's happiness. Jesus brings the question about morally good action back to its religious foundations, to the acknowledgment of God, who alone is goodness, fullness of life, the final end of human activity, and perfect happiness.

The Church, instructed by the Teacher's words, believes that man, made in the image of the Creator, redeemed by the Blood of Christ and made holy by the presence of the Holy Spirit, has as the ultimate purpose of his life to live "for the praise of God's glory" cf. Eph , striving to make each of his actions reflect the splendour of that glory.

Hear how you are his glory. The Prophet says: Your knowledge has become too wonderful for me cf. That is to say, in my work your majesty has become more wonderful; in the counsels of men your wisdom is exalted. When I consider myself, such as I am known to you in my secret thoughts and deepest emotions, the mysteries of your knowledge are disclosed to me. Know then, O man, your greatness, and be vigilant".

What man is and what he must do becomes clear as soon as God reveals himself. The Decalogue is based on these words: "I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage" Ex In the "ten words" of the Covenant with Israel, and in the whole Law, God makes himself known and acknowledged as the One who "alone is good"; the One who despite man's sin remains the "model" for moral action, in accordance with his command, "You shall be holy; for I the Lord your God am holy" Lev ; as the One who, faithful to his love for man, gives him his Law cf.

Ex and in order to restore man's original and peaceful harmony with the Creator and with all creation, and, what is more, to draw him into his divine love: "I will walk among you, and will be your God, and you shall be my people" Lev The moral life presents itself as the response due to the many gratuitous initiatives taken by God out of love for man. It is a response of love, according to the statement made in Deuteronomy about the fundamental commandment: "Hear, O Israel: The Lord our God is one Lord; and you shall love the Lord your God with all your heart, and with all your soul, and with all your might.

And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children" Dt Thus the moral life, caught up in the gratuitousness of God's love, is called to reflect his glory: "For the one who loves God it is enough to be pleasing to the One whom he loves: for no greater reward should be sought than that love itself; charity in fact is of God in such a way that God himself is charity". The statement that "There is only one who is good" thus brings us back to the "first tablet" of the commandments, which calls us to acknowledge God as the one Lord of all and to worship him alone for his infinite holiness cf.

Ex The good is belonging to God, obeying him, walking humbly with him in doing justice and in loving kindness cf. Mic Acknowledging the Lord as God is the very core, the heart of the Law, from which the particular precepts flow and towards which they are ordered. In the morality of the commandments the fact that the people of Israel belongs to the Lord is made evident, because God alone is the One who is good.

Such is the witness of Sacred Scripture, imbued in every one of its pages with a lively perception of God's absolute holiness: "Holy, holy, holy is the Lord of hosts" Is But if God alone is the Good, no human effort, not even the most rigorous observance of the commandments, succeeds in "fulfilling" the Law, that is, acknowledging the Lord as God and rendering him the worship due to him alone cf. Mt This "fulfilment" can come only from a gift of God: the offer of a share in the divine Goodness revealed and communicated in Jesus, the one whom the rich young man addresses with the words "Good Teacher" Mk ; Lk What the young man now perhaps only dimly perceives will in the end be fully revealed by Jesus himself in the invitation: "Come, follow me" Mt Only God can answer the question about the good, because he is the Good.

But God has already given an answer to this question: he did so by creating man and ordering him with wisdom and love to his final end, through the law which is inscribed in his heart cf. Rom , the "natural law". The latter "is nothing other than the light of understanding infused in us by God, whereby we understand what must be done and what must be avoided. God gave this light and this law to man at creation". Ex 24 and called them to be his "own possession among all peoples", "a holy nation" Ex , which would radiate his holiness to all peoples cf. Wis ; Ez The gift of the Decalogue was a promise and sign of the New Covenant, in which the law would be written in a new and definitive way upon the human heart cf.

Jer , replacing the law of sin which had disfigured that heart cf. Jer In those days, "a new heart" would be given, for in it would dwell "a new spirit", the Spirit of God cf. Ez Consequently, after making the important clarification: "There is only one who is good", Jesus tells the young man: "If you wish to enter into life, keep the commandments" Mt In this way, a close connection is made between eternal life and obedience to God's commandments: God's commandments show man the path of life and they lead to it.

From the very lips of Jesus, the new Moses, man is once again given the commandments of the Decalogue. Jesus himself definitively confirms them and proposes them to us as the way and condition of salvation.

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The commandments are linked to a promise. In the Old Covenant the object of the promise was the possession of a land where the people would be able to live in freedom and in accordance with righteousness cf. Dt In the New Covenant the object of the promise is the "Kingdom of Heaven", as Jesus declares at the beginning of the "Sermon on the Mount" — a sermon which contains the fullest and most complete formulation of the New Law cf.

This same reality of the Kingdom is referred to in the expression "eternal life", which is a participation in the very life of God. It is attained in its perfection only after death, but in faith it is even now a light of truth, a source of meaning for life, an inchoate share in the full following of Christ. Indeed, Jesus says to his disciples after speaking to the rich young man: "Every one who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold and inherit eternal life" Mt Jesus' answer is not enough for the young man, who continues by asking the Teacher about the commandments which must be kept: "He said to him, 'Which ones?

He asks what he must do in life in order to show that he acknowledges God's holiness. After directing the young man's gaze towards God, Jesus reminds him of the commandments of the Decalogue regarding one's neighbour: "Jesus said: 'You shall not murder; You shall not commit adultery; You shall not bear false witness; Honour your father and mother; also, You shall love your neighbour as yourself' " Mt From the context of the conversation, and especially from a comparison of Matthew's text with the parallel passages in Mark and Luke, it is clear that Jesus does not intend to list each and every one of the commandments required in order to "enter into life", but rather wishes to draw the young man's attention to the "centrality" of the Decalogue with regard to every other precept, inasmuch as it is the interpretation of what the words "I am the Lord your God" mean for man.

Nevertheless we cannot fail to notice which commandments of the Law the Lord recalls to the young man. They are some of the commandments belonging to the so-called "second tablet" of the Decalogue, the summary cf. Rom and foundation of which is the commandment of love of neighbour: "You shall love your neighbour as yourself" Mt ; cf.

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In this commandment we find a precise expression of the singular dignity of the human person, "the only creature that God has wanted for its own sake". At the same time, they teach us man's true humanity. They shed light on the essential duties, and so indirectly on the fundamental rights, inherent in the nature of the human person". The commandments of which Jesus reminds the young man are meant to safeguard the good of the person, the image of God, by protecting his goods.

These negative precepts express with particular force the ever urgent need to protect human life, the communion of persons in marriage, private property, truthfulness and people's good name. The commandments thus represent the basic condition for love of neighbour; at the same time they are the proof of that love. They are the first necessary step on the journey towards freedom, its starting-point. When once one is without these crimes and every Christian should be without them , one begins to lift up one's head towards freedom.

But this is only the beginning of freedom, not perfect freedom This certainly does not mean that Christ wishes to put the love of neighbour higher than, or even to set it apart from, the love of God. This is evident from his conversation with the teacher of the Law, who asked him a question very much like the one asked by the young man. Jesus refers him to the two commandments of love of God and love of neighbour cf. Lk , and reminds him that only by observing them will he have eternal life: "Do this, and you will live" Lk Nonetheless it is significant that it is precisely the second of these commandments which arouses the curiosity of the teacher of the Law, who asks him: "And who is my neighbour?

The Teacher replies with the parable of the Good Samaritan, which is critical for fully understanding the commandment of love of neighbour cf. These two commandments, on which "depend all the Law and the Prophets" Mt , are profoundly connected and mutually related. Their inseparable unity is attested to by Christ in his words and by his very life: his mission culminates in the Cross of our Redemption cf.

Jn , the sign of his indivisible love for the Father and for humanity cf. Jn Both the Old and the New Testaments explicitly affirm that without love of neighbour, made concrete in keeping the commandments, genuine love for God is not possible. Saint John makes the point with extraordinary forcefulness: "If anyone says, 'I love God', and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen" Jn The Evangelist echoes the moral preaching of Christ, expressed in a wonderful and unambiguous way in the parable of the Good Samaritan cf.

Lk and in his words about the final judgment cf. In the "Sermon on the Mount", the magna charta of Gospel morality,24 Jesus says: "Do not think that I have come to abolish the Law and the Prophets; I have come not to abolish them but to fulfil them" Mt Christ is the key to the Scriptures: "You search the Scriptures Christ is the centre of the economy of salvation, the recapitulation of the Old and New Testaments, of the promises of the Law and of their fulfilment in the Gospel; he is the living and eternal link between the Old and the New Covenants.

Commenting on Paul's statement that "Christ is the end of the law" Rom , Saint Ambrose writes: "end not in the sense of a deficiency, but in the sense of the fullness of the Law: a fullness which is achieved in Christ plenitudo legis in Christo est , since he came not to abolish the Law but to bring it to fulfilment. In the same way that there is an Old Testament, but all truth is in the New Testament, so it is for the Law: what was given through Moses is a figure of the true law.

Therefore, the Mosaic Law is an image of the truth". Jesus brings God's commandments to fulfilment, particularly the commandment of love of neighbour, by interiorizing their demands and by bringing out their fullest meaning. Love of neighbour springs from a loving heart which, precisely because it loves, is ready to live out the loftiest challenges.

Jesus shows that the commandments must not be understood as a minimum limit not to be gone beyond, but rather as a path involving a moral and spiritual journey towards perfection, at the heart of which is love cf. Col Thus the commandment "You shall not murder" becomes a call to an attentive love which protects and promotes the life of one's neighbour.

The precept prohibiting adultery becomes an invitation to a pure way of looking at others, capable of respecting the spousal meaning of the body: "You have heard that it was said to the men of old, 'You shall not kill; and whoever kills shall be liable to judgment'. But I say to you that every one who is angry with his brother shall be liable to judgment You have heard that it was said, 'You shall not commit adultery'.

But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart" Mt , Jesus himself is the living "fulfilment" of the Law inasmuch as he fulfils its authentic meaning by the total gift of himself: he himself becomes a living and personal Law, who invites people to follow him; through the Spirit, he gives the grace to share his own life and love and provides the strength to bear witness to that love in personal choices and actions cf.

The answer he receives about the commandments does not satisfy the young man, who asks Jesus a further question. It is not easy to say with a clear conscience "I have kept all these", if one has any understanding of the real meaning of the demands contained in God's Law. And yet, even though he is able to make this reply, even though he has followed the moral ideal seriously and generously from childhood, the rich young man knows that he is still far from the goal: before the person of Jesus he realizes that he is still lacking something.

It is his awareness of this insufficiency that Jesus addresses in his final answer. Conscious of the young man's yearning for something greater, which would transcend a legalistic interpretation of the commandments, the Good Teacher invites him to enter upon the path of perfection: "If you wish to be perfect, go, sell your possessions and give the money to the poor, and you will have treasure in heaven; then come, follow me" Mt Like the earlier part of Jesus' answer, this part too must be read and interpreted in the context of the whole moral message of the Gospel, and in particular in the context of the Sermon on the Mount, the Beatitudes cf.

Mt , the first of which is precisely the Beatitude of the poor, the "poor in spirit" as Saint Matthew makes clear Mt , the humble. In this sense it can be said that the Beatitudes are also relevant to the answer given by Jesus to the young man's question: "What good must I do to have eternal life? Indeed, each of the Beatitudes promises, from a particular viewpoint, that very "good" which opens man up to eternal life, and indeed is eternal life.

The Beatitudes are not specifically concerned with certain particular rules of behaviour.

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Rather, they speak of basic attitudes and dispositions in life and therefore they do not coincide exactly with the commandments. On the other hand, there is no separation or opposition between the Beatitudes and the commandments: both refer to the good, to eternal life. The Sermon on the Mount begins with the proclamation of the Beatitudes, but also refers to the commandments cf. At the same time, the Sermon on the Mount demonstrates the openness of the commandments and their orientation towards the horizon of the perfection proper to the Beatitudes.

These latter are above all promises, from which there also indirectly flow normative indications for the moral life. In their originality and profundity they are a sort of self- portrait of Christ, and for this very reason are invitations to discipleship and to communion of life with Christ. We do not know how clearly the young man in the Gospel understood the profound and challenging import of Jesus' first reply: "If you wish to enter into life, keep the commandments". But it is certain that the young man's commitment to respect all the moral demands of the commandments represents the absolutely essential ground in which the desire for perfection can take root and mature, the desire, that is, for the meaning of the commandments to be completely fulfilled in following Christ.

Jesus' conversation with the young man helps us to grasp the conditions for the moral growth of man, who has been called to perfection: the young man, having observed all the commandments, shows that he is incapable of taking the next step by himself alone. To do so requires mature human freedom "If you wish to be perfect" and God's gift of grace "Come, follow me". Perfection demands that maturity in self-giving to which human freedom is called. Jesus points out to the young man that the commandments are the first and indispensable condition for having eternal life; on the other hand, for the young man to give up all he possesses and to follow the Lord is presented as an invitation: "If you wish These words of Jesus reveal the particular dynamic of freedom's growth towards maturity, and at the same time they bear witness to the fundamental relationship between freedom and divine law.

Human freedom and God's law are not in opposition; on the contrary, they appeal one to the other. The follower of Christ knows that his vocation is to freedom. But he immediately adds: "only do not use your freedom as an opportunity for the flesh, but through love be servants of one another" ibid. The firmness with which the Apostle opposes those who believe that they are justified by the Law has nothing to do with man's "liberation" from precepts.

On the contrary, the latter are at the service of the practice of love: "For he who loves his neighbour has fulfilled the Law.


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The commandments, 'You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbour as yourself' " Rom Saint Augustine, after speaking of the observance of the commandments as being a kind of incipient, imperfect freedom, goes on to say: "Why, someone will ask, is it not yet perfect? Because 'I see in my members another law at war with the law of my reason' In part freedom, in part slavery: not yet complete freedom, not yet pure, not yet whole, because we are not yet in eternity.

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In part we retain our weakness and in part we have attained freedom. All our sins were destroyed in Baptism, but does it follow that no weakness remained after iniquity was destroyed? Had none remained, we would live without sin in this life. But who would dare to say this except someone who is proud, someone unworthy of the mercy of our deliverer? Therefore, since some weakness has remained in us, I dare to say that to the extent to which we serve God we are free, while to the extent that we follow the law of sin, we are still slaves".

Those who live "by the flesh" experience God's law as a burden, and indeed as a denial or at least a restriction of their own freedom. On the other hand, those who are impelled by love and "walk by the Spirit" Gal , and who desire to serve others, find in God's Law the fundamental and necessary way in which to practise love as something freely chosen and freely lived out.

Indeed, they feel an interior urge — a genuine "necessity" and no longer a form of coercion — not to stop at the minimum demands of the Law, but to live them in their "fullness". This is a still uncertain and fragile journey as long as we are on earth, but it is one made possible by grace, which enables us to possess the full freedom of the children of God cf. Rom and thus to live our moral life in a way worthy of our sublime vocation as "sons in the Son".

This vocation to perfect love is not restricted to a small group of individuals. The invitation, "go, sell your possessions and give the money to the poor", and the promise "you will have treasure in heaven", are meant for everyone, because they bring out the full meaning of the commandment of love for neighbour, just as the invitation which follows, "Come, follow me", is the new, specific form of the commandment of love of God.

Both the commandments and Jesus' invitation to the rich young man stand at the service of a single and indivisible charity, which spontaneously tends towards that perfection whose measure is God alone: "You, therefore, must be perfect, as your heavenly Father is perfect" Mt In the Gospel of Luke, Jesus makes even clearer the meaning of this perfection: "Be merciful, even as your Father is merciful" Lk The way and at the same time the content of this perfection consist in the following of Jesus, sequela Christi, once one has given up one's own wealth and very self.

This is precisely the conclusion of Jesus' conversation with the young man: "Come, follow me" Mt It is an invitation the marvellous grandeur of which will be fully perceived by the disciples after Christ's Resurrection, when the Holy Spirit leads them to all truth cf. It is Jesus himself who takes the initiative and calls people to follow him. His call is addressed first to those to whom he entrusts a particular mission, beginning with the Twelve; but it is also clear that every believer is called to be a follower of Christ cf.

Acts Following Christ is thus the essential and primordial foundation of Christian morality: just as the people of Israel followed God who led them through the desert towards the Promised Land cf. Ex , so every disciple must follow Jesus, towards whom he is drawn by the Father himself cf. This is not a matter only of disposing oneself to hear a teaching and obediently accepting a commandment. More radically, it involves holding fast to the very person of Jesus, partaking of his life and his destiny, sharing in his free and loving obedience to the will of the Father.

By responding in faith and following the one who is Incarnate Wisdom, the disciple of Jesus truly becomes a disciple of God cf.

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Jesus is indeed the light of the world, the light of life cf. He is the shepherd who leads his sheep and feeds them cf. Jn ; he is the way, and the truth, and the life cf. It is Jesus who leads to the Father, so much so that to see him, the Son, is to see the Father cf. And thus to imitate the Son, "the image of the invisible God" Col , means to imitate the Father. Jesus asks us to follow him and to imitate him along the path of love, a love which gives itself completely to the brethren out of love for God: "This is my commandment, that you love one another as I have loved you" Jn Before I came to know Christ personally, God was a vague concept that I could not relate to or grasp.

How would you describe your view of God? Is He a reality to you or more of a vague concept? If you were to die tonight are you sure you'd go to heaven? Has anyone ever explained how you can know for sure? Try practicing these questions on another Christian first to give you an idea of where such a conversation might go and to give you confidence. Then begin to pray together that God will give you boldness to ask some of your unbelieving friends these thought-provoking questions.

Used with Permission of Worldwide Challenge magazine. Page 1 of 1. Tags: Evangelism. References: None. Posted: October 12, Related Bible Studies. Evangelism in a Changing World What we can learn from the global church about reaching people for Christ. Custom-Fit Discipleship There's no one-size-fits-all plan for evangelism or discipleship. Free Newsletters. Christian Bible Studies Weekly. Small Groups Weekly. Email Address.