Lesson 3

Jesus tells Nicodemus in John 3:8, "The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." (ESV-CE) Like the wind, we cannot see the actual moment of spiritual rebirth, but we can observe its effects. Just as we know the wind is present by watching the swaying of trees, we know the Holy Spirit's presence by the changes produced in a believer's life. In verses 20-21, Jesus contrasts those who reject the light with those who embrace it: "For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God." (ESV-CE) Notice that Jesus doesn't say, "He who practices good deeds comes to the light," but rather, "whoever does what is true." In Catholic understanding, this truth encompasses the fullness of revelation entrusted to the Church—Scripture, Tradition, and the Magisterium. Those who have embraced this truth come to the light, and their deeds are revealed as having been "carried out in God." This is a crucial distinction in Catholic theology: We don't do good works to earn salvation, but rather, our good works flow from the grace already received. The Catechism of the Council of Trent teaches this clearly: "The faithful are to be taught that good works are not the preceding cause of justification, but are the subsequent fruits and evidence of justification already received" (Part II, Chapter II). It further explains that "good works are to be performed not merely in order to fulfill the law or to avoid punishment, but above all as acts of obedience and love toward God" (Part II, Chapter V).

 

In John 13:34-35, Jesus gives us the first evidence of true conversion: "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another." (ESV-CE) You might wonder why Jesus calls this a "new" commandment when loving God and neighbor was already established in the Law (Matthew 22:36-38). The newness lies in the phrase "just as I have loved you." Christ's love was consistent, self-sacrificing, and unconditional—even unto death on the cross. This love becomes the gauge by which we measure our love for God. The Roman Catechism emphasizes this when discussing the Commandments: "The love of God stands first in the order of loving, and the love of our neighbor follows" (Part III, Chapter V). It further teaches that "the love of our neighbor must be referred to God; for to love our neighbor on any other account than for God's sake, is not to fulfill the commandment" (Part III, Chapter V). In Catholic tradition, this love isn't merely a feeling but manifests in concrete acts of charity and mercy. The Catechism of Trent instructs that "the exercise of mercy is not only recommended to the faithful, but also commanded by a precept binding under pain of sin" (Part IV, Chapter VIII). When we feed the hungry, comfort the afflicted, bear wrongs patiently, and pray for the living and the dead, we demonstrate the love that marks us as Christ's disciples. The question is not whether you're truly converted because you say you love God. The question is whether your conversion is evidenced by the resilient, Christ-like love you demonstrate toward others, especially the least among us, as Jesus teaches in Matthew 25.

 

The second evidence manifests in two ways: a hunger for God's Word within the context of Sacred Tradition and a personality that conforms to Christ. 1. A Hunger for God's Word and Tradition Let me state clearly: if your relationship with God is to be intimate, your relationship with Scripture and the Church's teaching cannot be casual. A hunger for God's Word as interpreted through the Church's Magisterium and the experience of conversion are inseparable. In 1 Peter 2:2, we read: "Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation." (ESV-CE) This verse implies two things: First, those born anew through Baptism will desire the Word just as a nursing infant craves milk—recognizing it as essential for spiritual life. Second, believers grow through intake of the Word within the Church's living Tradition. The Catechism of the Council of Trent affirms the importance of this when it states: "The pastor should frequently remind the faithful that they should read and listen to the Word of God not only in church but also at home, and should meditate on it day and night" (Part IV, Chapter XIII). The mark of maturity isn't merely how much Scripture you know, but how fully you live the Gospel within the communion of the Church. The Trent Catechism emphasizes this when it teaches that "the Word of God is not merely to be heard, but to be received with faith and piety, and put into practice" (Part IV, Chapter XIII). Three principles emerge: - A personal interest in Scripture and Tradition is primary evidence of spiritual life - Regular participation in the sacraments, especially the Eucharist, is the primary method of spiritual growth. As the Roman Catechism states, "The Eucharist is the spiritual food of the soul, by which those who live by the life of Christ are sustained and supported" (Part II, Chapter IV). - Personal obedience to the Church's teaching is the primary assurance of spiritual health 2. A Conforming Personality The Holy Spirit produces visible fruit in believers' lives. Galatians 5:22-23 identifies this fruit as "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control." (ESV-CE) Ephesians 5:8-10 adds: "For at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord." (ESV-CE) In Catholic spirituality, this conformity to Christ occurs gradually through the sacraments and the practice of virtue. The Catechism of Trent teaches that "the sacraments not only signify, but actually confer that grace which they signify" (Part II, Introduction). It further states that "through the sacraments we are united to Christ as members to our head, and thus receive from Him the life of grace" (Part II, Chapter I). Regarding the virtues, the Roman Catechism teaches that "the virtues are habits by which a person not only performs good actions, but performs them well" (Part III, Chapter I). It particularly emphasizes the theological virtues of faith, hope, and charity, which "have God for their immediate object" (Part III, Chapter II).

 

The third evidence of true conversion is a repentant heart. The very name "Jesus" (Yeshua in Hebrew) means "Savior" or "Deliverer" because, as the angel told Joseph, "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins." (Matthew 1:21, ESV-CE) Implicit in this name is the recognition that we need saving—that we are sinners. Many people remain distant from full communion with Christ simply because they don't believe they need conversion. "I've never killed anyone," they say. "I attend Mass. I give to charity." But Scripture and Church teaching are clear: "For all have sinned and fall short of the glory of God." (Romans 3:23, ESV-CE) The Catholic understanding of conversion involves both initial conversion and ongoing conversion. The Catechism of Trent emphasizes this when it teaches that "penance is necessary not only for those who have defiled themselves with mortal sin, but also for those who have fallen into venial sin" (Part II, Chapter V). It defines true penance as "not only ceasing to sin, and detesting past sins, but also including a firm purpose of amending one's life for the future" (Part II, Chapter V). Two aspects of confession mark the Catholic life: 1. Sacramental Confession The Sacrament of Reconciliation is a profound encounter with Christ's mercy. The Roman Catechism teaches that "the power of remitting sins was given to the Church in the person of the Apostles" (Part II, Chapter V). It emphasizes that confession must include three elements: contrition, confession, and satisfaction. Regarding contrition, the Trent Catechism states that it is "a sorrow of heart and a detestation of sin committed, with a purpose of sinning no more" (Part II, Chapter V). This contrition must be "supreme, that is, we must be more grieved for having offended God than for any other evil; universal, extending to all mortal sins; and supernatural, excited by the grace of God, and conceived through motives of faith" (Part II, Chapter V). 2. Daily Examination of Conscience The practice of daily examination helps us maintain awareness of our need for God's grace and mercy. The Catechism of Trent recommends that "the faithful should frequently examine their consciences, to ascertain whether they have been faithful in observing the commandments of God and of the Church" (Part II, Chapter V). One of the clearest evidences of true conversion is that sin genuinely troubles you—not with scrupulosity, but with the healthy sorrow that St. Paul calls "godly grief" that "produces a repentance that leads to salvation." (2 Corinthians 7:10, ESV-CE) The Roman Catechism confirms this when it states that "true penitents are so affected by the heinousness of their sins, that there is nothing which they more earnestly desire than to wash away these stains of the soul" (Part II, Chapter V).

 

As we conclude, let me ask: Do you see these evidences in your life?

 

 

If these evidences are present, even imperfectly, you can have confidence in your ongoing conversion. If they're absent, I urge you to examine whether you've truly embraced the fullness of Catholic faith.

 

Remember, we're not saved by producing these evidences—we're saved by grace, which comes to us primarily through the sacraments Christ entrusted to His Church. The Catechism of Trent teaches that "grace is a divine quality residing in the soul, like a light that effaces all those stains which obscure the luster of the soul, and invests it with increased brightness and beauty" (Part II, Chapter II).

 

It further affirms that "justification consists not merely in the remission of sins, but also in the sanctification and renovation of the inward man through the voluntary reception of grace and gifts" (Part II, Chapter II). These evidences naturally flow from a life transformed by the Holy Spirit working through the Church.

 

Let us heed the exhortation of the Roman Catechism: "The faithful should be moved to the practice of virtue by the hope of obtaining the rewards of eternal life, which, though invisible to mortal eye, are discerned by the light of faith" (Part I, Article XII). May our lives increasingly display the unmistakable evidence that we have indeed passed from darkness to light through Christ our Savior, and may we participate ever more fully in the communion of saints, both here on earth and in the life to come.

 

The Roman Catechism teaches that "the love of our neighbor must be referred to God." Reflect on your interactions with others over the past week. How often were your acts of charity motivated by love for God rather than merely human compassion or obligation? What practical steps can you take to more consciously unite your love for others with your love for God?

 

The Council of Trent emphasizes that the faithful should "read and listen to the Word of God not only in church but also at home." What is your current practice of engaging with Scripture? How might you incorporate more regular reading of both Scripture and the writings of the Church Fathers into your spiritual routine?

 

According to the Trent Catechism, the sacraments "actually confer that grace which they signify." How frequently do you receive the sacraments of Eucharist and Reconciliation? What obstacles prevent you from more fully participating in the sacramental life of the Church, and how might you overcome them?

 

The Roman Catechism recommends that "the faithful should frequently examine their consciences." Do you practice a daily examination of conscience? If not, how might you begin this practice? If you do, how might you deepen it to better discern not only sins of commission but also sins of omission?

 

The Catechism of Trent defines true penance as "not only ceasing to sin, and detesting past sins, but also including a firm purpose of amending one's life for the future." In what specific area of your spiritual life do you most need growth? What concrete resolution can you make today to cooperate more fully with God's grace in this area?