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INTRODUCTION.
A warm thanks to all those who've taken the time out of their day to read today's post. I'm happy to see you all here and I hope you have enjoyed a blessed week. I always like to start by explaining what these Sunday (or Saturday) posts are all about. Every weekend, I publish a reflection on a topic related to Catholic teaching. Sometimes, I respond directly to questions from the community, so feel free to ask anything in the comments (I may address it in the following week's discussion).
Before we begin, I want to emphasize that these posts are not intended for debate, but for exploration and clarity. Many aspects of Church teaching are misunderstood, and my goal is to present them as faithfully as possible. If any part of this explanation remains unclear, please feel free to tag me in the comments—I’ll do my best to respond. I am only human and may occasionally err in my explanations, so I ask you to view any mistake as my own imperfection rather than a failing in the Church’s teachings. As we seek truth with an open heart, let us remember the wisdom of St. Augustine: "We love the truth when it enlightens us, but we hate it when it convicts us."
TOPIC.
Today, I will address a challenging issue that has sparked considerable discussion: the Catholic Church’s teaching on why women cannot be ordained as priests. I will explore the theological and scriptural foundations for this teaching along with its place in Sacred Tradition.
MAIN BODY.
The Catechism of the Catholic Church (CCC) clearly states that “only a baptized man validly receives sacred ordination.” (CCC 1577) This teaching is not a reflection of a cultural bias but a matter of fidelity to Christ’s example. In the mystery of the priesthood, the ordained priest acts “in persona Christi”—in the very person of Christ—who, in His incarnate nature, was male. This is a central element in the Church’s understanding of the sacraments and the role of the priest. Jesus, in His earthly ministry, chose only men as His Apostles. By doing so, He provided a model for the Church’s understanding of the priesthood. The selection of the twelve Apostles was not arbitrary; it was a deliberate act that has been handed down through Sacred Tradition. This historical and theological precedent is seen as foundational for the Church’s practice of reserving the priesthood for men.
Further reinforcing this position is the teaching of the Church’s magisterium, as expressed in Pope John Paul II’s apostolic letter Ordinatio Sacerdotalis. In this document, the Church definitively stated that the Church has no authority whatsoever to confer priestly ordination on women. This teaching is presented not as a temporary discipline, but as a definitive judgment on the matter of Christ’s intention and the tradition that has been faithfully transmitted through the centuries. Scripture also plays a significant role in this understanding. While the New Testament does not explicitly state that women cannot be priests, the very fact that Jesus chose only male apostles (which pass down their authority through appostolic succession) has been interpreted as an indication of the intended form of the priesthood. The Church sees no development or change in this practice throughout its two-thousand-year history, viewing it as a sign of its fidelity to the example set by Christ.
CONCLUSION.
In light of these enduring truths—from the Catechism, Sacred Scripture, and the consistent witness of Sacred Tradition—it is clear that the Catholic Church’s teaching on the priesthood is rooted in the very example of Christ and the Apostolic Tradition. The reservation of priestly ordination to men is not a product of modern culture but a definitive aspect of the Church’s sacred heritage. I hope I was able to share the Catholic perspective on this topic in a logical and clear manner. If you have any questions or doubts, please raise them in the comments, and I will do my best to respond as swiftly as possible. Remember, this is a matter of faith and doctrine, presented in the light of our commitment to truth as revealed by God.
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Religion
INTRODUCTION.
Welcome to the sixth Sunday School forum post. I usually publish them either on Saturday or Sunday (depending on my availability) so I apologize if I kept anybody waiting. I hope you all have had a wonderful week since I last touched base. I always like to start by explaining what these Sunday posts actually are. Every weekend, I like to publish a response to a Catholic-related topic. Sometimes, I directly answer questions from the community, so feel free to ask anything in the comments (I may respond to it in the following week's discussion).
Before we begin, I want to emphasize that these posts are not meant for debate, but for exploration and clarity. Many misunderstand Catholic teachings, and my goal is to present them as accurately as possible. If anything remains unclear, feel free to tag me in the comments—I’ll do my best to respond. That said, I am only human and may err in my explanations. If I do, I hope you’ll see that as my own imperfection, not a flaw in the Church’s teachings. I encourage you to seek truth with an open heart. St. Augustine wisely noted, "We love the truth when it enlightens us, but we hate it when it convicts us."
TOPIC.
Today, we will discuss same-sex relationships, a movement that has gained significant traction over the past decades. We will explore what the Church teaches about same-sex relationships and how these teachings have developed.
MAIN BODY.
The Cathechism of the Catholic Church (CCC) unambiguously declares that homosexual acts are intrinsically disordered:
Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that "homosexual acts are intrinsically disordered." They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved. (CCC 2357).
Notice, however, that the CCC specifically says homosexual acts are disordered. It does not say that a homosexual orientation (or the attraction to the same gender) is sinful in and of itself. The Catechism makes a clear distinction between a homosexual orientation, which is not sinful in itself, and homosexual acts, which become morally problematic when they are acted upon. Let's look at what the next verse (CCC 2358) says:
The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.
This passage reinforces the call for all individuals, regardless of orientation, to live a chaste life while being treated with respect and sensitivity, avoiding any form of unjust discrimination.
Romans 1:24-27:
Therefore God gave them up in the lusts of their hearts to impurity, to the degrading of their bodies among themselves, because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.For this reason God gave them up to degrading passions. Their women exchanged natural intercourse for unnatural, and in the same way also the men, giving up natural intercourse with women, were consumed with passion for one another. Men committed shameless acts with men and received in their own persons the due penalty for their error.
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INTRODUCTION.
A warm thanks to all those who've taken the time out of their day to give today's post a read. I'm happy to see you all here and I hope you all have had a wonderful week. I always like to start by explaining what these Sunday (or Saturday) posts actually are. Every weekend, I like to publish a response to a Catholic-related topic. Sometimes, I directly answer questions from the community, so feel free to ask anything in the comments (I may respond to it in the following week's discussion).
Before we begin, I want to emphasize that these posts are not meant for debate, but for exploration and clarity. Many misunderstand Catholic teachings, and my goal is to present them as accurately as possible. If anything remains unclear, feel free to tag me in the comments—I’ll do my best to respond. That said, I am only human and may err in my explanations. If I do, I hope you’ll see that as my own imperfection, not a flaw in the Church’s teachings. I encourage you to seek truth with an open heart. St. Augustine wisely noted, "We love the truth when it enlightens us, but we hate it when it convicts us."
TOPIC.
Today, I will address a highly controversial issue which many are passionate about: abortion. I'll be exploring and sharing the Catholic perspective along with its Biblical basis.
MAIN BODY.
The Catechism of the Catholic Church (CCC) unambiguously declares that every human life must be respected and protected from the very moment of conception. As stated in CCC 2270-2271:
Human life must be respected and protected absolutely from the moment of conception. From the first moment of his existence, a human being must be recognized as having the rights of a person — among which is the inviolable right of every innocent being to life. Since the first century the Church has affirmed the moral evil of every procured abortion. This teaching has not changed and remains unchangeable. Direct abortion, that is to say, abortion willed either as an end or a means, is gravely contrary to the moral law.
This authoritative teaching leaves no room for ambiguity. The Church’s stance, rooted in both Sacred Tradition and divine revelation, categorically condemns any deliberate termination of pregnancy as a grave moral evil. To act otherwise is not merely a matter of opinion—it is a direct violation of the immutable moral law ordained by God.
Psalm 139:13-16 further reinforces this truth by illustrating God’s intimate role in our creation:
For it was you who formed my inward parts; you knit me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; that I know very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes beheld my unformed substance. In your book were written all the days that were formed for me, when none of them as yet existed.
This passage irrefutably demonstrates that God personally and purposefully forms each human being even before birth. The intricate care with which our very being is fashioned affirms that every life is sacred and designed with intention. To deny this divine craftsmanship is to arrogate to ourselves the prerogative of God, thereby undermining His sovereign plan.
Further strengthening this position is the prophetic witness of Jeremiah 1:5:
Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.
Here, God’s foreknowledge and consecration of Jeremiah before his birth underscore a fundamental truth: every human life is predestined for a unique and divinely ordained purpose. This scriptural evidence decisively confirms that life begins at conception and is endowed with inherent dignity from that very moment.
Conclusion
In light of these incontrovertible teachings—both from the Catechism and Sacred Scripture—it is clear that human life is sacred from conception. The Church’s unyielding stance against abortion is not a mere doctrinal preference but a reflection of eternal truths revealed by God. Any attempt to repudiate or reinterpret these truths is not only logically untenable but also a direct affront to the divine order. I hope I was able to share the Catholic interpretation of these verses in a logical and clear manner. That being said, if there are any questions or doubts left, please raise them in the comments and I will try to respond to them as swiftly as I can. Of course, this is a religious position—it is not a defense from science.
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Religion
INTRODUCTION.
Today marks one month since we started the Sunday School posts; time sure flies. Looking back at previous Sunday Schools, a question by @Earth caught my eye. In today's post, I will be addressing this question.
Again, however, I must stress that these posts aren't about debating or arguing, but about sharing different perspectives. Most bear misconceptions about the Catholic Church, so I hope to clarify Catholic positions and share her correct teachings with others. If any confusion lingers after reading the following, mention me in the comments and I will try my best to answer. That being said, I am not perfect by any means and do not know everything there is to know about the faith. I may very well make a mistake in answering these post-like questions, or when addressing comments. I hope you will not take my personal imperfection to be an accurate representation of the Catholic faith. I urge all to conduct research themselves, for as C.S. Lewis once said, "Christianity, if false, is of no importance, and if true, of infinite importance."
QUESTION.
I was asked a very central question regarding Catholicism: "What are your thoughts on the papacy?" As some can infer—being a Catholic—I hold the papacy to be a divinely appointed institution by Jesus Christ, and the pope (from the Latin word papa, meaning father) to be the vicar of Christ. But what is the pope?
ANSWER.
Catholics (such as myself) believe the pope is the Bishop of Rome and the visible head of the Catholic Church, tasked with safeguarding faith and morals, unifying the faithful, and leading the Church in its mission to spread the Gospel. Why? In Matthew 16:18-19, Jesus declares, "you are Peter, and on this rock I will build my church, and the gates of Hades (hell) will not prevail against it." giving him the "keys of the kingdom of heaven" and the authority to bind and loose. This act signifies Christ entrusting Peter with a unique leadership role, rooted in spiritual authority and service.
Apostolic succession is the unbroken transmission of spiritual authority from the apostles, through their successors—the bishops, and particularly the Pope as the successor of St. Peter—down to the present day. Catholics believe it is true because it is rooted in both Scripture and Tradition. In the New Testament, Jesus commissions the apostles to continue His mission, saying, "as the Father has sent me, so I send you" (John 20:21) and granting them the authority to teach, sanctify, and govern in His name (Matthew 28:19-20). This authority was not meant to die with the apostles but to be passed on, as seen when the apostles appoint successors like Matthias (Acts 1:20-26) and ordain leaders through the laying on of hands (2 Timothy 1:6; Titus 1:5). Early Church Fathers, such as St. Irenaeus in the 2nd century, explicitly affirm apostolic succession as the means by which the true faith is preserved, identifying the bishops as custodians of apostolic teaching. Apostolic succession directly connects the Pope to St. Peter, ensuring that the unique authority Christ gave to Peter continues through an unbroken line.
History offers inspiring examples of the papacy’s impact. Pope Pius XII, who saved more Jews during the Holocaust than Schindler, penned the profound encyclical Humani Generis and provided life-saving aid to millions of refugees during and after World War II. Pope St. John Paul II, instrumental in the fall of communism, survived an assassination attempt, forgave his assailant, and gifted the Church the transformative Theology of the Body. While there have been “bad popes” in the Church’s history, these are two of my favorite examples of how the papacy can exemplify extraordinary courage, leadership, and fidelity to Christ.
NOTE.
The sins or failures of individual popes do not falsify the papacy because the office itself, established by Christ, is grounded in divine authority, not human perfection. Jesus chose Peter, a flawed man who denied Him three times, to be the rock upon which He built His Church (Matthew 16:18-19), demonstrating that God works through imperfect individuals to accomplish His will. The Church teaches that the pope’s charism of infallibility applies only to official teachings on faith and morals, not to personal holiness or decisions (though that is another topic altogether). The persistence and unity of the papacy across centuries, despite the failings of some popes, affirm Christ’s promise that "the gates of Hades (hell) will not prevail against it"
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Religion
LET'S CUT TO THE CHASE THIS TIME.
Don’t you know… that belief is a doubt? It sounds paradoxical, yet it reminds us that to believe—whether in a deity, a cause, or even the reliability of science—requires an element of uncertainty. We embrace convictions based on evidence, experience, and intuition, but we cannot confirm every dimension of reality with absolute certainty. Even a commitment to not believing in a higher power rests on weighing available evidence and concluding that a deity is unlikely. This subtle admission of “I could be wrong” is what keeps us humble, curious, and open to growth.
Yet, uncertainty need not terrify us; in fact, it can unite us. Whether you define yourself as atheist, agnostic, or a believer, there’s a universal desire to seek the truth, understand our place in the world, and live meaningfully. It is through questioning—acknowledging the gap between what we know and what remains unknown—that we find common ground. Rather than set us apart, doubt can be the starting point for genuine conversations, encouraging cooperation, compassion, and a shared search for insight. In that search, we learn not only facts about the cosmos but also deeper truths about compassion, empathy, and the power of human connection. Faith communities sometimes speak of “faith seeking understanding,” but this concept isn’t exclusive to religion. In every sphere—science, philosophy, or daily life—our convictions emerge from a process of testing ideas, encountering challenges, and refining what we hold to be true. In that sense, the essence of belief, grounded in questioning, is something we all share. May this acknowledgment inspire us to reach across divides, learn from each other’s perspectives, and channel our uncertainties into building a more understanding, compassionate society.
Following from this guidance, I would like to dedicate today's post solely to answering questions. To all comfortable opening up, feel free to ask any questions about the Catholic faith. Though I may not be perfect, I will definitely try to answer your questions genuinely and wholeheartedly.
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INTRODUCTION.
Hello, everybody, Welcome to the second Sunday School post. I think last week's post was a success, spurring lots of conversation and questions. Today, we will be examining a question posed by @borz_kriffle. For those unware, these Sunday School posts are an initiative I was drawn to begin. Each Sunday (or Saturday, depending on the occasion), it is my hope to answer a question or address a teaching related to the Catholic faith.
I like to preface these posts with a quick warning: I am not perfect. Like all of us, I am flawed and in need of God’s grace. I am bound to make mistakes, so I ask for your patience as I learn throughout this journey. Yet, I would like to remind everybody that the imperfections I have do not take away from the truth I hope to convey. For example, if I misrepresent a Church teaching, it is a direct consequence of my actions, not the teaching itself being false. I encourage you to correct me charitably if I err and to pose genuine questions in the comments, but keep in mind these posts are not meant to debate and I may not respond to argumentative comments.
Lastly, I urge everyone to approach this with an open mind and heart. As C.S. Lewis said: "Christianity, if false, is of no importance, and if true, of infinite importance." If these discussions help resolve obstacles to faith, they could lead you to the most significant decision of your life.
QUESTION.
Today's question is the following: "Do animals have free will? If not, what is free will defined as? If so, can they sin, and did Jesus die for them as well?" Before answering the question, it's important to understand what free will actually entails. Free will is the God-given ability of human beings to choose freely between good and evil, enabling them to act voluntarily according to their reason and conscience.
ANSWER.
Animals do not have free will the way humans do; they lack the capacity for moral reasoning, which are necessary for true free will. Just because animals are unable to make moral decisions does not mean they are not intelligent. Some animals are remarkably intelligent, exhibiting problem-solving, communication, and even emotional behaviors. However, their intelligence is fundamentally different from the rationality of humans. Animals operate according to instinct and learned behaviors, which can sometimes appear highly sophisticated. Yet, they do not possess the spiritual, immortal soul that allows humans to engage in moral reasoning or to know and love God in a conscious, voluntary way. Consequently, sin requires moral responsibility, which comes from the exercise of free will and rational intellect. Sin is a deliberate offense against God, requiring knowledge of the act's moral character and the freedom to choose it. Since animals lack rational souls, they are incapable of making such moral judgments or deliberately disobeying God. Their actions, even when they might cause harm, are not morally imputable.
So, we know they are unable to sin, but did Jesus still die for them? Jesus died specifically to redeem humanity from sin and reconcile us with God, as only humans, made in God's image, are capable of sin and moral responsibility. However, His sacrifice also has cosmic significance, as all creation, affected by sin's disorder, awaits renewal. Through Christ's death and resurrection, not only humanity but all creation will one day be restored to its original harmony and freed from corruption. In this sense, animals and the rest of creation are included in the redemptive plan of God—not because they sin or need salvation in the same way humans do, but because they are part of the created order that will one day be restored to its original harmony.
Animals cannot sin, but Jesus still died for them (in a sense). It seems these truths are converging to one essential question: Will we see animals in heaven? Or more specifically, will we see our pets in heaven? This question is not definitively answered by Church teaching, but there are theological reflections that provide hope and insight. Animals, as part of God's creation, reflect His glory and goodness (Genesis 1:25, Psalm 104). While they do not have immortal souls like humans, who are destined for eternal union with God, the renewal of all creation in the new heavens and new earth (Revelation 21:1, Romans 8:21) suggests that animals may share in this restored order. This is not because they require salvation but because they are part of the beauty and harmony of God's plan. For those who have beloved pets (including myself), it is reasonable to hope that God's infinite love and the joy of heaven might include a way for that love to be fulfilled. Heaven is the perfect fulfillment of all good desires aligned with God's will, and if our pets are part of what would contribute to that joy in God's perfect design, we can trust in His generosity and providence. While we cannot say with certainty that we will see our pets in heaven, we trust in God's goodness, knowing that all things will be made new and complete in Him.
SUMMARY.
Animals do not have free will or the ability to make moral decisions as humans do, since they lack rational souls and the capacity for moral reasoning. While some animals display intelligence and emotional behaviors, their actions are driven by instinct, not deliberate moral choices, making them incapable of sin. Sin, which requires free will and rationality, is unique to humans. Jesus died specifically to redeem humanity from sin, but His sacrifice also has cosmic significance, promising the restoration of all creation, including animals, which suffer under the disorder caused by sin. Though animals do not require salvation in the same way as humans, they are part of God's redemptive plan. The Church does not definitively teach whether we will see our pets in heaven, but the renewal of creation in the new heavens and new earth offers hope that animals, as part of God’s glorious design, may share in this restored order. Trusting in God's infinite love and providence, we can reasonably hope that heaven will fulfill all good desires in perfect harmony with His will, possibly including our cherished relationships with beloved pets.
CLOSING REMARKS.
Thank you to everybody who has read this week's Sunday School. I have formulated this post in a rather tired state, so I apologize if anything is unclear or confusing. If this is the case, please address me in the comments. Regardless, I hope it was an interesting read, and I encourouge all readers to continue their persuit of truth!
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INTRODUCTION.
I would like to welcome everyone to the first "Sunday Class" session. What exactly is this? Simply put, it’s a modern Sunday School—an initiative I felt called to start after encouragement from a few DART members. Each Sunday, my aim is to address a significant topic within the Catholic Church or an ethical question relevant to today’s world. These may include challenges such as homosexuality or transgenderism. As Christians, we are called not to shy away from such matters but to engage them boldly and faithfully.
Let me preface this: I am not perfect. Like all of us, I am flawed and in need of God’s grace. This is a journey, and I ask for your patience as I learn alongside you. Think of this as a pilot episode or a beta test. I am bound to make mistakes, but my imperfections do not diminish the truth I hope to share. I encourage you to correct me charitably if I err and to pose genuine questions in the comments. However, understand I may not respond to argumentative comments. These posts are not meant to debate.
Lastly, I urge everyone to approach this with an open mind and heart. As C.S. Lewis said: "Christianity, if false, is of no importance, and if true, of infinite importance." If these discussions help resolve obstacles to faith, they could lead you to the most significant decision of your life.
TOPIC.
Today's question is the following: "Why did God send Jesus to die for our sins which only continue to multiply when he could have removed sin once and for all?" This is a brilliant question asked by @Shila. Before addressing it, readers must understand the basic principles of Christianity. For those fairly versed in the faith, feel free to skip to the next section. However, for those who do not know much about Christianity, I encourage you to continue reading here.
God has given humans a "code of conduct" which we are called to follow, a set of rules. For example, He tells us not to murder or steal (Exodus 20:13-15). A sin is deviance from these laws and an offense against God. The Catechism of the Catholic Church (CCC) defines sin as the following: "Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law."" (CCC 1849). Sin is not just breaking a rule—it is a rupture in our relationship with God, who is the source of life itself. This separation from God naturally results in death, both physical and spiritual. As St. Paul says: "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Romans 6:23).
As a general rule of thumb, everyone has sinned at one point or another. In Christian theology, Jesus Christ, who is God Himself, chose to take on the punishment Himself to atone for the sins you and I have commited.
ANSWER.
Now that we understand the basic framework of Christianity, we can begin to tackle the question more intimately. To remind all readers, the question posed was "Why did God send Jesus to die for our sins which only continue to multiply when he could have removed sin once and for all?"
There is a fundamental misunderstanding in the question above. We must understand the nature of God. God is infinitely just: "The Rock, his work is perfect, and all his ways are just. A faithful God, without deceit, just and upright is he" (Deuteronomy 32:4; cf. Psalm 7:11). Because God is infinitely just, it is against His nature to simply "remove sin" without just consequences. Furthermore, in order to "remove sin once and for all," God would need to remove what makes us different: our free will. It is our free will that enables us to choose to sin or choose to uphold God's commandments. God gave us free will as a result of love. God created us for love, and love cannot exist without freedom. To love God, we must be free to choose Him rather than being forced. God knew that free will would allow for the possibility of sin because humans could misuse their freedom by choosing against Him. This is what happened with Adam and Eve in the Garden of Eden. However, the alternative—creating beings incapable of moral choice—would negate the possibility of love and virtue. God deemed it better to create beings with the capacity for both great good and great evil than to create beings without the capacity for choice. St. Augustine addressed this when he wrote: "For God judged it better to bring good out of evil than not to permit any evil to exist" (Enchiridion, Chapter 8).
To answer the second part of the question ("Why did God send Jesus to die for our sins?"), we need to understand a crucial concept. The question is framed very ambiguously. Specifically when it states "Why did God send Jesus." I find that this presupposes that Jesus is not God Himself. A better phrasing would be, "Why did God the Father send God the Son to die for our sins?" This delves within the dogma of the Holy Trinity, the teaching that there are three distinct Persons within the Godhead: God the Father, God the Son, and God the Holy Spirit, who are all God but not each other. In order to preemtively address confusion, allow me to give an analogy to visualize this concept. The Trinity is like the sun: God the Father is like the sun itself, Jesus is like the light that illuminates the sun and creation, and the Holy Spirit is like the heat from the sun which warms and affects creation. However, this analogy could be interpreted to be heretical (Arianism), as it could be said that the light and heat are bi-products or creations from the sun. In the end, all analogies, metaphors, and illustrations break down. There is no 1:1 comparison with a triune God. All analogies fall short because the Trinity is a divine mystery.
Even if you do not understand the Trinity, the one thing to remember while answering this question is that Jesus is God. The reason He came down to die for our sins is quite simple: He did that out of His boundless love for us, desiring to restore the broken relationship between humanity and God, to free us from the bondage of sin and death, and to offer us the gift of eternal communion with Him, reflecting the infinite depth of God’s mercy and the value He places on each soul.
SUMMARY.
In summary, the question "Why did God send Jesus to die for our sins which only continue to multiply when he could have removed sin once and for all?" is ultimately a question about love. God gave us free will out of love, knowing it would make sin possible but also make true love achievable. In His infinite mercy and justice, God did not abandon us to the consequences of sin but entered into our brokenness through Jesus Christ. The Cross is the ultimate expression of divine love—a love so profound that Jesus bore the penalty of sin to restore our relationship with Him. Though sin still exists, God offers us the grace to overcome it, inviting each of us into a loving, eternal communion with Him. He desperately wants this love to be reciprocated, and I invite all readers to reflect on God's infinite love. Even if you were the only person to have ever sinned, He would still sacrifice Himself in order to free you from the penalty of sin.
CLOSING REMARKS.
This marks this end of the first Sunday School. Thanks to all readers for bearing with me until the end. I would appreciate feedback in the comments to understand what I could imrpove on next week. If there are any questions regarding the explenations, feel free to address me in the comments.
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Religion