Indulgences 贖宥 しょくゆう

This is the second version of this post due partially to my lack of research:

To start of with the Catechism of the Catholic Church(CCC) defines an indulgence as

" An indulgence is a remission before God of the temporal punishment due to sins whose guilt has already been forgiven, when the faithful Christian who is duly disposed gains under certain prescribed conditions through the action of the Church which, as the minister of redemption, dispenses and applies with authority the treasury of the satisfactions of Christ and saints." CCC1471

Indulgences are the extra-sacramental remission of the temporal punishment left by sins that have already been forgiven. They are by no means a free ticket into heaven nor are they free tickets to sin either. They come in many varieties; universal or local, perpetual or temporary, real or personal, plenary or partial. Often there is a number of days, months or years of time that a partial indulgence is said to cancel but "Here, evidently, the reckoning makes no claim to absolute exactness; it has only a relative value."

Essentially, Indulgences represent a expiation the temporal punishment for a sin, but by no means do we have any clue how much is expiated. Ultimately, only God knows how much time we will have to spend in purgatory, or for that matter whether time truly applies in the afterlife.

"And he is the propitiation for our sins: and not for ours only, but also for those of the whole world." 1 John 2:2
"この方こそ、私達の罪、いや、私達の罪ばかりでなく全世界の罪を償ういけにえです。”ヨハネの手紙一　２：２

I admit that I could not read this entire verse in Japanese the first time I looked at it. "Tsugunau" is a word that means most nearly "atone" but could also be said to mean "to offer compensation for". Additionally, looking up propitiation and expiate I found fall into the category of synonyms for atone.

Language bits aside, John is basically saying that Jesus not only forgave our sins but is the sacrifice that can offer expiation for our sins as well. We as Catholics believe that the church is the mystical body of Christ and that flowing from that it only makes sense that the Church could offer not only forgives of sins but expiation as well. As a simple extension of Christ. The forgiveness of sins which is given in the Sacrament of Reconciliation and the expiation following afterwards through indulgences(though not often indulged in. . .) or purgatory all revolve around John's words.

Go and set the world on fire!

Pilate ピラト

Today, I witnessed one friend willfully verbally debasing another friend of mine who was not present. Interestingly, he used the phrase “I wash my hands of it” in reference to his willingness to socially crucify the other. This phrase is modernly used as a way of denying responsibility. We as followers of Christ know that this saying has its origins in Scripture.

“And Pilate seeing that he prevailed nothing, but that rather a tumult was made, taking water washed his hands before the people, saying: I am innocent of the blood of this just man. Look you to it.” (Matt 27:24)

“ピラトは、それ以上言っても、無駄なばかりか、かえって騒動が起こりそうなのを見て、水を持って来させ、群衆の前で手を洗っていった。「この人の血について、わたしには責任がない。お前たちの問題だ」マタイ２７：２４

I just love translations. No. Actually, I am forever quibbling with the way things can be said or communicated. The way you say something with a certain level of impact in one culture cannot be said literally in another and have the same effect. For example the word for "letter"手紙, as in one you send to a friend, in Japanese is written in the same way the Chinese write the word for "toilet paper". For example, let’s take a closer look at the words “Look you to it” for I simply do not know exactly what this means in English. However, it evidently means something close to “It’s your problem” because that would be an approximate translation of the Japanese.

Essentially, Pontius Pilate is the epitomy of the good guy pagan. He is willing to help you so long as his neck is not on the line. As we see with the case here with Jesus and Pilate, Pilate could see that his tactics were not prevailing and that nothing more could be done or said to sway the crowds. In order to save this “just man” he would have to have stood up against the crowds and the pharisees, but courage would not come to him.

In the end, Pontius Pilate cracked under the pressures of the crowd. How often we too find ourselves unable to stand on our own two feet in opposition of the social crowd around us. He chose to wash his hands of the whole situation in a vain attempt to clear his own conscience. Through all of history, he is now fated to be remembered in the creed as the one whom Jesus suffered most under. “Jesus Christ his only Son, our Lord, who was conceived of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried.”

Truly the story goes deeper. Following from Scripture into what the Fathers of the early church tell us, what goes around comes around. Tiberius Caeser had fallen ill and sent messengers to retrieve a physician from the area of Jerusalem. This Jesus, he had heard could cure with a mere touch. Pilate is greatly troubled by this news and sends the messenger back with a message concerning Jesus's death. Before the messenger returns however he encounters a woman by the name of Veronica who possesses a canvas with our lord's faith imprinted on it. She speaks with him and eventually travels with him to see Caeser who is cured upon seeing the imprinted face of Jesus.

Caeser's life is saved but Pilate's life is now in danger. Caeser calls Pilate to be tried for his crimes that nearly brought about his death. However, each time Caeser meets with Pilate his anger leaves him and cannot bring Pilate to trial. It says "Then, by a divine impulse, or perhaps by the advice of some Christians," he had Pilate stripped of his tunic and his fury returned. "It was told him that that tunic had belonged to the Lord Jesus." Pilate was tried and found guilty, but before the death sentence could be carried out he killed himself. Thus, one who took life's own life was taken.

The worst thing in the world is for good men to do nothing in response to the evil around them.

Go and set the World on Fire.

Chesterton on Charity 慈善

Charity is a paradox....Stated baldy, charity means one of two things-pardoning unpardonable acts, or loving unlovable people. But if we ask ourselves... what a sensible pagan would feel about such a subject, we shall probably be beginning at the bottom of it. A sensible pagan would say that there were some people one could forgive, and some one couldn't: a slave who stole wine could be laughed at; a slave who betrayed his benefactor could be killed, and cursed even after he was killed. Insofar as the act was pardonable, the man was pardonable. That again is rational, even refreshing; but it is a dilution. It leaves no place for a horror of injustice.... And it leaves no place for a mere tenderness for men as men, such as is the whole fascination of the charitable . Christianity came in... startlingly with a sword, and clove one thing from another. It divided the crime from the criminal. The criminal we must forgive unto seventy times seven. The crime we must not forgive at all. It was not enough that the slaves who stole wine inspired partly anger and partly kindly. We must be much more angry with theft than before, and yet much kinder to thieves than before. There was room for wrath and love to run wild. ~ Orthodoxy