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The only way to satisfy the debt was for a being of infinite greatness, acting as a man on behalf of men, to repay the debt of justice owed to God and satisfy the injury to divine honor. [7] In light of this view, the "ransom" that Jesus mentions in the Gospels would be a sacrifice and a debt paid only to God the Father.
The Catechism of the Catholic Church, an authoritative summary of official Roman Catholic teaching, describes the ransom paid by Christ at Calvary as a "mystery of universal redemption", but does not make any indication regarding to whom it was paid, or even that it was paid to any particular being at all. [11]
Cornelius a Lapide comments on verse 42 of the parable, writing, "The meaning is, As he who has been forgiven much, is accounted to have received forgiveness because of his deserts, so debtors who owe much, are wont to show the utmost deference to their creditors, in order to obtain from them, if not forgiveness of their debt, at least ...
[6] When death comes, "the power we have to do good with our money ceases, so we should do good with it now" [7] so that the friends we have made on earth will be waiting for us in heaven. [7] This interpretation was also espoused by early church writers, such as Asterius of Amasia :
A debtor who does not pay can be taken to court and put in chains and forced into a number of arrangements whereby they work off the debt through servitude. Also it states that others can come and pay the debt on their behalf, thus releasing them from prison. A debt that cannot be paid resulted in slavery to the creditor or sale on the slave ...
It’s six times the U.S. debt figure in 2000 ($5.6 trillion). Paid back interest-free at the rate of $1 million an hour, $33 trillion would take more than 3,750 years.
In Catholic theology, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny") [4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).
In its first chapter on ecclesiology, the constitution states that "all the just, from Adam and 'from Abel, the just one, to the last of the elect,' will be gathered together with the Father in the universal Church [...] a people made one with the unity of the Father, the Son and the Holy Spirit."(2) "Christ made His brothers, called together from all nations, mystically the components of His ...