1). Did the child Jesus throw temper tantrums in an age appropriate fashion?
Yes. Fully human, fully divine. I should say that we do not know that he threw tantrums, but he was certainly capable of it.
2). Will I have stretch marks in Heaven? They might be considered meritorious "wounds."
No, no stretch marks in heaven. We will be given "glorified bodies." Of course, we could say that our glorified bodies will reflect the perfection of our intended ends. So, mothers, women in the perfection of their motherhood, may have stretch marks as a sign of their perfection!Yes. Fully human, fully divine. I should say that we do not know that he threw tantrums, but he was certainly capable of it.
2). Will I have stretch marks in Heaven? They might be considered meritorious "wounds."
3). What is the line between gossip and legitimate venting about a situation that is difficult?
Intent is everything here. Gossip can be defined as "spreading news that thrills the inordinate desire to hurt others with words." You might share with a friend that Susie is getting a divorce and ask for prayer for her. Or, you can share this news as an attempt to hurt Susie or in some way discredit her. Venting is fine so long as it is truly just blowing off steam. It's best to do it with those who know you well. My big mouth gets me in trouble all the time. Audience is everything. I have non-Catholic friends that bear the brunt of my venting.
4). If you are a married woman, is it disrespectful of your marriage vows to let your physical appearance "go," or is it ok to say that doing other things to benefit your family or others trumps looking pretty?
I don't think that maintaining one's "looks" in a marriage is an absolute obligation. There's a difference between the natural change of our appearance over time and just "letting go." If "letting go" means ignoring one's health or actively abusing one's health, then that's a different matter. Body and soul are intimately bound together. Ignoring one's physical health could be a sign of spiritual malaise. This is definitely a question for a married couple to discuss openly and honestly. That means a willingness on your part to hear your husband out. Same goes for him. Are you willing to hear, "Honey, you've let yourself go, and I would find you more physically appealing if you lost a few pounds and dressed up occasionally"? Could he hear you say that?
This link is for MEN ONLY! (I mean it. . .)
5). Under what circumstances is being overweight problematic from a moral perspective, ie. an expression of the sin of gluttony?
You're hitting close to home on this one. Being overweight as a matter of over-eating or eating junky food or a refusal to get the proper exercise is a moral problem. Again, body and soul are united to make the person, so if one is being neglected the person suffers. Being overweight is not always a sign of gluttony. Genetics often plays a huge role in one's weight. So, the question is: why are you overweight? My own problem is the lack of proper exercise. Considering my size (6'1" 320 lbs) I don't eat nearly as much as most people would expect. However, I don't always eat the best food, and I hardly ever exercise. This is a moral problem for me that I have working on since high school.
6). What is the good from drinking alcohol?
All things in moderation. . .even moderation! Alcohol can be a good addition to a social occasion in that it tends to free people temporarily from inhibitions that might keep them from being as approachable as they can be. Some of my best "work" has been done with a bourbon in hand. Being less guarded, more open, freer to interact, we show ourselves more truly. Of course, like all goods, alcohol can be abused and overindulged. At some point, inhibitions are completely removed, and we do stupid things that hurt us and others. This is why drunkeness is prohibited in scripture but not drinking alcohol as such. I think the questions are: why am I drinking alcohol? Why am I drinking it now? Serving as a campus minister, I am all too familiar with the binge drinking of college students. Often, alcohol becomes the reason for getting together. Not good. However, a gathering that includes alcohol is not a problem. Europeans are much better at this than Americans. From a very young age, children here are taught to drink wine and beer as matter of course. Our somewhat Puritan standards in the U.S. make alcohol disproportionately attractive to adolescents by making it something forbidden.
7). I have had two miscarriages. My husband and I would have had both children baptized if they had been born. Does our intention to have these children baptized "count" toward the eternal destination of our unborn children?
Yes, it counts. If the parents' intent to baptize a living infant "counts" toward that infant's salvation, then it counts for the unborn as well. The Catechism defines Hell as the "state of definitive self-exclusion from communion with God. . ."(CCC 1033). Infants and the unborn cannot exclude themselves from God. In purgatory, we experience directly and fully our longing for God's love while being immediately denied the fullness of that love until we are ready to enter His presence. Purgatory "burns away" the last vestiges of our reluctance and resistance to embrace fully God's will for us. The pain of purgatory is the difference between this unmediated desire for God and our temporary distance from Him. Infants and the unborn have never willingly established any resistance to God's love. The theological question becomes: how do we think about original sin (in the absence of actual sin) and its consequences for unbaptized infants and the unborn? Traditionally, the Church has speculated that since baptism is necessary for entry into heaven, and since we cannot say that these children choose Hell or need purgatory, unbaptized infants and the unborn enjoy a diluted experience of heaven called limbo. Recently, Pope Benedict XVI and his International Theological Commission took up this question. They concluded, ". . .that there are theological and liturgical reasons to hope that infants who die without baptism may be saved and brought into eternal happiness, even if there is not an explicit teaching on this question found in Revelation." The Catechism teaches, ". . .the Church can only entrust [unbaptized infants] to the mercy of God, as she does in her funeral rites for them. Indeed, the great mercy of God who desires that all men should be saved. . .allow[s] us to hope that there is a way of salvation for children who have died without Baptism" (CCC 1261). My conclusion: given that it is the will of God that all should be saved, and that infants and the unborn cannot exercise a free-will to thwart God's salvific will for them, through actual sin unbaptized children are admitted into heaven. Now, do I know this? No. No one does. The Church calls us to hope. This doesn't mean the Church calls us to cross our fingers and make wishes. Hope is the sure expectation that God's will will be done!
8). What is the best way to articulate analogia fidei within the wider frame of analogia entis?
God's providence is great indeed! Just minutes after receiving this question, I received an email from a friend working in Hong Kong, linking to an article that handles this very question quite admirably: "Who's Afraid of the Analogia Entis?" Check it out!
9). On the question of devotional practices, what is the proper use of sacramentals like holy water and statues?
Sacraments are signs of God's grace; that is, they are outward and visible pointers to the presence of God's grace AND they effect what they point to. In other words, signs are not mere symbols. Symbols point to that which they symbolize. Signs point to AND effect God's grace. For example, we use water in baptism. Water is the symbol of baptism. However, baptism is not a symbol; it is a sacramental sign. Washing a person with water in baptism points to God's grace in cleaning away our sins AND baptism actually cleans away sins. In the actual practie of the sacraments, intent is vital. The minister of the sacrament and those receiving the sacrament must intend the goal of the sacrament. Otherwise, they are pretending. Imagine a group of Hindu schoolchildren putting on a play where one of them is "baptized" by a "Catholic priest." They use water, the Trinitarian formula, all the correct props. But there is no intention to perform a Christian baptism. No intent, no sacrament. Sacramentals like holy water, statues, and medals should do the same thing: point to and effect the presence of God's grace. Literally, a Catholic statue is just a piece of plaster or wood or resin shaped into the figure of a saint or Jesus or an angel. Used with the proper intent, God's grace is pointed to and made present. The danger, of course, is using sacramentals in some magical way. There is nothing magical about any of these. It is the grace of God that grants blessings. We do not manipulate reality to get what we want from the saints or from the angels. Using sacramentals in this way is idolatrous. For example, I have seen Catholics "punish" saints by turning them to face the wall or putting bags over them. These punishments continue until the saint grants the desired wish. Also, burying statues of St Joseph in order to sell a house is common. These are superstitious for Catholics and should be avoided as such.
All for now! More later. . .