By 1935 at the latest, they are being disseminated by mimeograph.28 If we look at his remarks on original sin which stretch from "Fall, Redemption and Geocentrism" in 1920 through "Historical Representations" to other essays in 1933, 1942 and 1947, we will see that he continues to present his ideas on original sin and the question of evil, and these ideas appear to change very little despite the opposition they aroused.
He writes an essay that remains unpublished called, "Note on Some Possible Historical Representations of Original Sin" intended for theologians that makes its way to the Superior General.26 Sometime later he is told to confine himself to science, and sent off to work in China.27 He continues to write on theological topics, and his ideas continue to circulate.
264ff.; Karl Rahner, in his essay, "Christology Within an Evolutionary View of the World," relying on Henri de Lubacs 1962 , defends Teilhard against the reproach of "rendering sin harmless in this way," (p.
This process is made much easier by the work of Karl Rahner who lived through the theological battles surrounding original sin, contributed important essays to these discussions, and yet maintained his balance in terms of the historical nature of original sin and the essential elements to be found in the traditional sources.
Essay xix) many profound truths of deep significance are drawn. In particular the familiar idea of Reparation, included in Catholic devotion towards the Sacred Heart of Jesus, has its doctrinal basis in the fact that all Christians are members of one body whose head is Christ. On this solidarity of the whole human race in Christ rests, not only the justification but the necessity of the Christian practice of offering reparation to God, in various ways, for the sins of the world. For the notion of reparation, while including our own personal offenses, is chiefly concerned with satisfaction for the sins of others.
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These essays do not necessarily represent the beliefs of any or all of the staff of the . In fact, since we are a multi-faith group, it is quite likely that the beliefs expressed in these essays will differ from at least some of our staff's opinions.
Some ask how -- without any input from the child -- could the sins of one infant be forgiven, while the sins of a child belonging to a non-believing family are not. Sin is definitely a fascinating topic, with many complexities to sort out.
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Essay xxxiii, ). The debt of punishment, therefore, remains as long as the will is turned away from God. The sinner has indulged his own will in seeking a created good, and justice demands that the violated order should be satisfied by his suffering something against his will in punishment. In breaking the eternal law of God he does not, and cannot, escape from it.
Choosing a definition is a key step in writing a definition essay. You need to understand the term before you can define it for others. Read the dictionary, but don't just copy the definition. Explain the term briefly in your own words. Also, it's important to limit your term before you start defining it. For example, you could write forever on the term "love." To limit it, you would write about either "romantic love," "platonic love," or "first love."
Essay xxvii, ). We can be absolutely certain that the obligation of undergoing eternal punishment is entirely remitted when grace is infused into the soul of a repentant sinner, but to what extent our debt of temporal punishment is also remitted we do not, and cannot, know with certainty. As for the sufferings of this life, a Christian tries to bear them patiently as making him more conformable to the image of Christ (Rom.
Essays xvi and xvii), but, in order to understand the meaning of repentance, we must at least realize that although the human will is the cause of the loss of grace by mortal sin, yet the human will cannot, of its own power, repair the disaster and restore the intimate friendship with God which sin has forfeited. Such would be contrary to the whole concept of “grace” as something freely bestowed upon us by God.
Essay xxvii). By mortal sin grace, which unites us all as one body in Christ, is lost, and the soul becomes a dead and useless member of that mystical body. It was altogether fitting, if one may so speak of the actions of him “in whom are hid all the treasures of wisdom and knowledge” (Col.
185) but I believe that a closer look at the chronology involved would probably show that de Lubac was writing without the knowledge of the essays I am citing here, and even de Lubac will say Teilhard, concerning original sin, "occasionally offers explanations that were rightly judged to be unsatisfactory." , p.