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"CONVERSION" in The Catholic Catechism

1-25 of 68 RECORDS matching CONVERSION

 

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Headings and page references are taken from the paperback edition of Catechism of the Catholic Church (Liguiri Publications). ENJOY the trip. Hope you can afford the TIME.

The Freedom of Faith (p. 44)

160. "To be human, 'man's response to God by faith must be free, and... therefore nobody is to be forced to embrace the faith against his will. The act of faith is of its very nature a free act.'[DH 10; cf. CIC, can. 748 # 2.] 'God calls men to serve him in spirit and in truth. Consequently they are bound to him in conscience, but not coerced. . . This fact received its fullest manifestation in Christ Jesus.'[DH 11.] Indeed, Christ invited people to faith and CONVERSION, but never coerced them. 'For he bore witness to the truth but refused to use force to impose it on those who spoke against it. His kingdom... grows by the love with which Christ, lifted up on the cross, draws men to himself.' [DH 11; cf. Jn 18:37 ; Jn 12:32 .]" CONTEXT

Paragraph 7. The Fall (p. 97)

385. "God is infinitely good and all his works are good. Yet no one can escape the experience of suffering or the evils in nature which seem to be linked to the limitations proper to creatures: and above all to the question of moral evil. Where does evil come from? 'I sought whence evil comes and there was no solution', said St. Augustine,[St. Augustine, Conf. 7, 7, 11: PL 32, 739.] and his own painful quest would only be resolved by his CONVERSION to the living God. For 'the mystery of lawlessness' is clarified only in the light of the 'mystery of our religion'.[2 Th 2:7 ; 1 Tim 3:16 .] The revelation of divine love in Christ manifested at the same time the extent of evil and the superabundance of grace.[Cf. Rom 5:20 .] We must therefore approach the question of the origin of evil by fixing the eyes of our faith on him who alone is its conqueror.[Cf. Lk 11:21-22 ; Jn 16:11 ; 1Jn 3:8 .]" CONTEXT

II. The Only Son of God (p. 111)

442. "Such is not the case for Simon Peter when he confesses Jesus as 'the Christ, the Son of the living God', for Jesus responds solemnly: 'Flesh and blood has not revealed this to you, but my Father who is in heaven.'[Mt 16:16-17 .] Similarly Paul will write, regarding his CONVERSION on the road to Damascus, 'When he who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles...'[ Gal 1:15-16 .] 'And in the synagogues immediately (Paul) proclaimed Jesus, saying, 'He is the Son of God.''[Acts 9:20 .] From the beginning this acknowledgment of Christ's divine sonship will be the centre of the apostolic faith, first professed by Peter as the Church's foundation. [Cf. 1 Th 1:10 ; Jn 20:31 ; Mt 16:18 .]" CONTEXT

The Preparations [for Jesus Ministry] (p. 132)

523. "St. John the Baptist is the Lord's immediate precursor or forerunner, sent to prepare his way.[Cf. Acts 13:24 ; Mt 3:3 .] 'Prophet of the Most High', John surpasses all the prophets, of whom he is the last.[Lk 1:76 ; cf. Lk 7:26 ; Mt 11:13 .] He inaugurates the Gospel, already from his mother's womb welcomes the coming of Christ, and rejoices in being 'the friend of the bridegroom', whom he points out as 'the Lamb of God, who takes away the sin of the world'.[Jn 1 29 ; cf. Acts 1:22 ; Lk 1:41 ; Lk 16:16 ; Jn 3:29 .] Going before Jesus 'in the spirit and power of Elijah', John bears witness to Christ in his preaching, by his Baptism of CONVERSION, and through his martyrdom.[Lk 1:17 ; cf. Mk 6:17-29 .]" CONTEXT

The Proclamation of the Kingdom of God (p. 139)

545. "Jesus invites sinners to the table of the kingdom: 'I came not to call the righteous, but sinners.'[Mk 2:17 ; cf. l Tim 1:15.] He invites them to that CONVERSION without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast 'joy in heaven over one sinner who repents'.[Lk 15:7 ; cf. Lk 7:11-32 .] The supreme proof of his love will be the sacrifice of his own life 'for the forgiveness of sins'.[Mt 26:28 .]" CONTEXT

III. Jesus and Israel's Faith in the One God and Savior (p. 152)

591. "Jesus asked the religious authorities of Jerusalem to believe in him because of the Father's works which he accomplished.[Jn 10:36-38 .] But such an act of faith must go through a mysterious death to self, for a new 'birth from above' under the influence of divine grace.[Cf. Jn 3:7 ; Jn 6:44 .] Such a demand for CONVERSION in the face of so surprising a fulfillment of the promises[Cf. Is 53:1 .] allows one to understand the Sanhedrin's tragic misunderstanding of Jesus: they judged that he deserved the death sentence as a blasphemer.[Cf. Mk 3:6 ; Mt 26:64-66 .] The members of the Sanhedrin were thus acting at the same time out of 'ignorance' and the 'hardness' of their 'unbelief'.[Cf. Lk 23 34 ; Acts 3: 17-18 ; Mk 3:5 ; Rom 11:25, 20 .]" CONTEXT

Jews are not collectively responsible for Jesus' death (p. 153)

597. "The historical complexity of Jesus' trial is apparent in the Gospel accounts. The personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to CONVERSION after Pentecost.[Cf. Mk 15:11 ; Acts 2:23, 36 ; Acts 3:13-14 ; Acts 4:10 ; Acts 5:30 ; Acts 7:52 ; Acts 10:39 ; Acts 13:27-28 ; 1 Th 2:14-15 .] Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept 'the ignorance' of the Jews of Jerusalem and even of their leaders.[Cf. Lk 23:34 ; Acts 3:17 .] Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: 'His blood be on us and on our children!', a formula for ratifying a judicial sentence.[Mt 27:25 ; cf. Acts 5:28 ; Acts 18:6 .] As the Church declared at the Second Vatican Council: . . . neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.[NA 4.] All sinners were the authors of Christ's Passion" CONTEXT

I. The Historical and Transcendent Event [of Christ's Resurrection] (p. 166)

639. "The mystery of Christ's resurrection is a real event, with manifestations that were historically verified, as the New Testament bears witness. In about A.D. 56 St. Paul could already write to the Corinthians: 'I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, and that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the Twelve. . .'[1 Cor 15:3-4 .] The Apostle speaks here of the living tradition of the Resurrection which he had learned after his CONVERSION at the gates of Damascus.[Cf. Acts 9:3-18 .]" CONTEXT

Towards unity [of the Church] (p. 217)

821. "Certain things are required in order to respond adequately to this call: - a permanent renewal of the Church in greater fidelity to her vocation; such renewal is the driving-force of the movement toward unity;[Cf. UR 6.] - CONVERSION of heart as the faithful 'try to live holier lives according to the Gospel';[UR 7 # 3.] for it is the unfaithfulness of the members to Christ's gift which causes divisions; - prayer in common, because 'change of heart and holiness of life, along with public and private prayer for the unity of Christians, should be regarded as the soul of the whole ecumenical movement, and merits the name 'spiritual ecumenism;''[UR 8 # 1.] -fraternal knowledge of each other;[Cf. UR 9.] - ecumenical formation of the faithful and especially of priests;[Cf. UR 10.] - dialogue among theologians and meetings among Christians of the different churches and communities;[Cf. UR 4; 9; 11.] - collaboration among Christians in various areas of service to mankind. [Cf. UR 12.] 'Human service' is the idiomatic phrase." CONTEXT

II. The Power of the Keys (p. 256)

981. "After his Resurrection, Christ sent his apostles 'so that repentance and forgiveness of sins should be preached in his name to all nations.'[Lk 24:47 .] The apostles and their successors carry out this 'ministry of reconciliation,' not only by announcing to men God's forgiveness merited for us by Christ, and calling them to CONVERSION and faith; but also by communicating to them the forgiveness of sins in Baptism, and reconciling them with God and with the Church through the power of the keys, received from Christ:[2 Cor 5:18 .] (The Church) has received the keys of the Kingdom of heaven so that, in her, sins may be forgiven through Christ's blood and the Holy Spirit's action. In this Church, the soul dead through sin comes back to life in order to live with Christ, whose grace has saved us.[St. Augustine, Sermo 214, 11: PL 38, 1071-1072.]" CONTEXT

IV. Hell (p. 270)

1036. "The affirmations of Sacred Scripture and the teachings of the Church on the subject of hell are a call to the responsibility incumbent upon man to make use of his freedom in view of his eternal destiny. They are at the same time an urgent call to CONVERSION: 'Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few.' [Mt 7:13-14 .] Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed, we may merit to enter with him into the marriage feast and be numbered among the blessed, and not, like the wicked and slothful servants, be ordered to depart into the eternal fire, into the outer darkness where 'men will weep and gnash their teeth.'[LG 48 # 3; Mt 22:13 ; cf. Heb 9:27 ; Mt 25:13, 26, 30, 31 46 .]" CONTEXT

V. The Last Judgment (p. 272)

1041. "The message of the Last Judgment calls men to CONVERSION while God is still giving them 'the acceptable time, . . . the day of salvation.'[2 Cor 6:2 .] It inspires a holy fear of God and commits them to the justice of the Kingdom of God. It proclaims the 'blessed hope' of the Lord's return, when he will come 'to be glorified in his saints, and to be marveled at in all who have believed.'[Titus 2:13 ; 2 Thess 1:10.]" CONTEXT

Liturgy as source of life (p. 279)

1072. "'The sacred liturgy does not exhaust the entire activity of the Church':[SC 9.] it must be preceded by evangelization, faith, and CONVERSION. It can then produce its fruits in the lives of the faithful: new life in the Spirit, involvement in the mission of the Church, and service to her unity." CONTEXT

The Holy Spirit prepares for the reception of Christ (p. 285)

1098. "The assembly should prepare itself to encounter its Lord and to become 'a people well disposed.' The preparation of hearts is the joint work of the Holy Spirit and the assembly, especially of its ministers. The grace of the Holy Spirit seeks to awaken faith, CONVERSION of heart, and adherence to the Father's will. These dispositions are the precondition both for the reception of other graces conferred in the celebration itself and the fruits of new life which the celebration is intended to produce afterward." CONTEXT

Liturgy and culture (p. 310)

1206. "'Liturgical diversity can be a source of enrichment, but it can also provoke tensions, mutual misunderstandings, and even schisms. In this matter it is clear that diversity must not damage unity. It must express only fidelity to the common faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion. Cultural adaptation also requires a CONVERSION of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith.'[John Paul 11, Vicesimus quintus annus, 16.]" CONTEXT

Christian Initiation [How Baptism is celebrated] (p. 315)

1229. "From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing CONVERSION, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion. " CONTEXT

The Baptism of adults [Who Can Receive Baptism?] (p. 318)

1248. "The catechumenate, or formation of catechumens, aims at bringing their CONVERSION and faith to maturity, in response to the divine initiative and in union with an ecclesial community. The catechumenate is to be 'a formation in the whole Christian life . . . during which the disciples will be joined to Christ their teacher. The catechumens should be properly initiated into the mystery of salvation and the practice of the evangelical virtues, and they should be introduced into the life of faith, liturgy, and charity of the People of God by successive sacred rites.'[AG 14; cf. RCIA 19; 98.]" CONTEXT

The presence of Christ [in the Eucharist] by the power of his word and the Holy Spirit (p. 346)

1375. "It is by the CONVERSION of the bread and wine into Christ's body and blood that Christ becomes present in this sacrament. The Church Fathers strongly affirmed the faith of the Church in the efficacy of the Word of Christ and of the action of the Holy Spirit to bring about this CONVERSION. Thus St. John Chrysostom declares: It is not man that causes the things offered to become the Body and Blood of Christ, but he who was crucified for us, Christ himself. The priest, in the role of Christ, pronounces these words, but their power and grace are God's. This is my body, he says. This word transforms the things offered.[St. John Chrysostom, prod. Jud. 1:6: PG 49, 380.] And St. Ambrose says about this CONVERSION: Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed.... Could not Christ's word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature. [St. Ambrose, De myst. 9, 50; 52: PL 16, 405-407.] " CONTEXT

The Sacrament of Penance and Reconciliation (p. 357)

1422. "'Those who approach the sacrament of Penance obtain pardon from God's mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which by charity, by example, and by prayer labors for their CONVERSION.'[LG 11 # 2.]" CONTEXT

I. What is This Sacrament [of Penance] Called? (p. 357)

1423. "It is called the sacrament of CONVERSION because it makes sacramentally present Jesus' call to CONVERSION, the first step in returning to the Father[Cf. Mk 1:15 ; Lk 15:18 .] from whom one has strayed by sin. It is called the sacrament of Penance, since it consecrates the Christian sinner's personal and ecclesial steps of CONVERSION, penance, and satisfaction. " CONTEXT

II. Why a Sacrament of Reconciliation after Baptism? (p. 358)

1426. "CONVERSION to Christ, the new birth of Baptism, the gift of the Holy Spirit and the Body and Blood of Christ received as food have made us 'holy and without blemish,' just as the Church herself, the Bride of Christ, is 'holy and without blemish.'[Eph 1:4 ; Eph 5:27 .] Nevertheless the new life received in Christian initiation has not abolished the frailty and weakness of human nature, nor the inclination to sin that tradition calls concupiscence, which remains in the baptized such that with the help of the grace of Christ they may prove themselves in the struggle of Christian life.[Cf. Council of Trent (1546) DS 1515.] This is the struggle of CONVERSION directed toward holiness and eternal life to which the Lord never ceases to call us.[Cf. Council of Trent (1547): DS 1545; LG 40.]" CONTEXT

The Conversion of the Baptized (p. 359)

 1427. "Jesus calls to CONVERSION. This call is an essential part of the proclamation of the kingdom: 'The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel.'[Mk 1:15 .] In the Church's preaching this call is addressed first to those who do not yet know Christ and his Gospel. Also, Baptism is the principal place for the first and fundamental CONVERSION. It is by faith in the Gospel and by Baptism[Cf. Acts 2:38 .] that one renounces evil and gains salvation, that is, the forgiveness of all sins and the gift of new life." CONTEXT

1428. "Christ's call to CONVERSION continues to resound in the lives of Christians. This second CONVERSION is an uninterrupted task for the whole Church who, 'clasping sinners to her bosom, (is) at once holy and always in need of purification, (and) follows constantly the path of penance and renewal.'[LG 8 # 3.] This endeavor of CONVERSION is not just a human work. It is the movement of a 'contrite heart,' drawn and moved by grace to respond to the merciful love of God who loved us first.[Ps 51:17 ; cf. Jn 6:44 ; Jn 12:32 ; 1Jn 4:10 .]" CONTEXT

1429. "St. Peter's CONVERSION after he had denied his master three times bears witness to this. Jesus' look of infinite mercy drew tears of repentance from Peter and, after the Lord's resurrection, a threefold affirmation of love for him.[Cf. Lk 22:61 ; Jn 21:15-17 .] The second CONVERSION also has a communitarian dimension, as is clear in the Lord's call to a whole Church: 'Repent!'[Rev 2:5, 16.] St. Ambrose says of the two conversions that, in the Church, 'there are water and tears: the water of Baptism and the tears of repentance.'[St. Ambrose, ep. 41, 12: PL 16, 1116.]" CONTEXT

IV. Interior Penance (p. 359)

1430. "Jesus' call to CONVERSION and penance, like that of the prophets before him, does not aim first at outward works, 'sackcloth and ashes,' fasting and mortification, but at the CONVERSION of the heart, interior CONVERSION. Without this, such penances remain sterile and false; however, interior CONVERSION urges expression in visible signs, gestures and works of penance.[Cf. Joel 2:12-13 ; Isa 1:16-17 ; Mt 6:1-6 ; Mt 16-18 .]" CONTEXT

SUBJECT INDEX -- CONVERSION (Pp. 762-763)

as turning towards God	821-22
call to conversion in the proclamation of the Gospel	1427
:continuing task for the Christian :continuing task for the whole Church	1428
external expression necessary interior contrition important	1430
as confidence in God's grace as hope for God's mercy as turning from evil	1431
as turning from evil	1431, 1490
as the work of God	1432-33, 1489 *
expressions: almsgiving expressions: fasting expressions: prayer	1434
described in the parable of the prodigal son	1439
as first act of the penitent	1451 *
"perfect contrition	1452 *
"imperfect contrition"	1453 *
* These articles did not turn up in the search for CONVERSION.