Dana’s Blog – https://faithhopeloveministry.org/

“Do you think the next Pope will be as theologically liberal as Pope Francis?”

What, you think Pope Francis is liberal? Have you heard of certain Cardinals with German and Austrian names? Still I feel for the Traditional movement within the Church especially the people who feel like they’ve been broadsided by Pope Francis. A man who maybe a political outsider in some ways yet who attempts to “mainstream” Traditional and Conservative Church movements. To force them to think and act more like those “mainstream” people that you’re more likely to encounter in the pews of any Catholic Church that you go to on Sunday morning.

To put it in biblical language we must pray, that the next Pope will be “a man after God’s own heart”

7 Reasons David Is Called a Man “after God’s Own Heart” – Topical Studies

A man after God’s own heart. What could be better than being after the heart of our creator? But why was David described this way? And what, exactly, does it mean? We first find this description for King David in 1 Samuel 13:14:“But now your kingdom …

https://www.biblestudytools.com/bible-study/topical-studies/7-reasons-david-is-called-a-man-after-gods-own-heart.html#google_vignette

“May your hand beyond the man you have chosen, the man you have given your strength. And we shall never forsake you again…” (Psalm 80)

Someone who can lead the Church by regaining the trust of our many different types of grassroots groups and different types of Catholics.

First off, if we were to use the common idea of the “left” versus “right” to categorize the clerics of the Roman (Vatican City) Catholic Church, Pope Francis would be part of the centrist party if there were such a thing. The mainstream media is horribly biased/dishonest in it’s portrait of Pope Francis the first, which is most likely why you think that he is a blazing liberal compared to his colleagues.

Absolutely I agree with Melissa B regarding Pope Francis’s love of and attention for real pastoral care. For him he seems to make working to notice when people are in need or marginalized and excluded his standard operating procedure (SOP) especially when they’re being ignored. He has make part of his mission statement as Pope to look out for opportunities to make legislative changes which he thinks Jesus Christ himself would make, to better guide and care for people. Pope Francis’s pontificate was actually going really well for the first couple of years but seemed to have been hindered and sometimes at points threatened to even derail, for many complex causal reasons not all of which I can fully understand. Still I will always remember that many things that the Holy Father has taught me about life and especially about leadership and humility, things that will remain with me for the rest of my life. And that is a real positive. Whatever other problems he has Pope Francis certainly he also has a mandate from God to implement the program of mercy for all and pastoral mercy at this key moment in history.

Still things will not smooth sailing the next few years. Neither has he always make the best decisions. The Church and the World in general are at a watershed moment, at a crossroads, a fork in the road between good and evil, and many people are in the “valley of decision” they know not which side they will choose, many do not know which side is good and evil, only what power brokers and influencers are calling good evil. Ours is a moment for incredibly high stakes. So again we Catholics must everyday re focus our gaze on God our Father and go back to the basics of the word of God and learn to prioritize the first and most important things first.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Divine Office Lent weekday Vespers/evening prayer
Time: Mar 11, 2024 06:30 PM Arizona

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Lent Sunday vespers + prayer meeting

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Divine Office (Sunday Vespers)
Time: Mar 10, 2024 06:30 PM Arizona

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Meeting ID: 794 8646 1044
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“Why has Joe Biden not been ex-communicated? How does the Roman Catholic Church condone his continued presence within the faith? As an American Catholic, how do you feel about the Pope’s apparent ambivalence to Biden’s extreme pro-abortion policies?”

Excommunication is a medicinal penalty and is usually a Bishop’s last resort. It is intended as a remedy and a medicinal remedy to get the offender to realize how far from the Kingdom of happiness, peace, and love, he or she really is and to change his or her ways. The difficulty here is balance. The Catholic Church is always going to be attempting to promote social change that it considers proper and right for the Kingdom of God (and the dignity of the human person), and every act of witnessing to these truths in public and private is meant to work toward those changes. Nevertheless that is a flip side here also. Excommunication is not and never will be a political pressure tool meant to compel a man who is also political leader to match up with Vatican policy. This is exactly the situation that many Americans in the 1960s feared during John F Kennedy is election, that electing a Catholic as a president would result in a president who could be readily manipulated by the Pope. So that is the situation we want to avoid, politicizing the sacrament of Holy Communion. That does not mean that the Church can just stop speaking about contemporary political issues any more than it can voluntarily leave behind the world that we live in.

Before voting in the USA election you really must review our Bishops’ (published by the United States Conference of Catholic Bishops) guide to “faithful citizenship” in voting.

Forming Consciences for Faithful Citizenship – PDF

Forming Consciences for Faithful Citizenshipis the teaching document of the U.S. Catholic bishops on the political responsibility of Catholics. The sta…

https://www.usccb.org/resources/forming-consciences-faithful-citizenship-pdf

More on excommunication and the gospel here

Knowing your Catholic faith better · Sun

https://qr.ae/pstYgm

So that’s the flip side. What is the other side of the problem?

When someone works overtime to promote the Kingdom of darkness whether Republican or Democrat, the Church must bear witness to the truth of its teaching, on issues that affect many lives. It’s a very fine and delicate line drawn here, one that requires so much discernment. The Church in her ministry of the word must “pass moral judgments even in matters related to politics, whenever the fundamental rights of man or the salvation of souls requires it.” (CCC 2246 citing Vatican II)

“The Church, because of her commission and competence, is not to be confused in any way with the political community. She is both the sign and the safeguard of the transcendent character of the human person. “The Church respects and encourages the political freedom and responsibility of the citizen.”52

It is a part of the Church’s mission “to pass moral judgments even in matters related to politics, whenever the fundamental rights of man or the salvation of souls requires it. The means, the only means, she may use are those which are in accord with the Gospel and the welfare of all men according to the diversity of times and circumstances.”53

Catechism of the Catholic Church

CATECHISM OF THE CATHOLIC CHURCH SECOND EDITION PART THREE LIFE IN CHRIST SECTION TWO THE TEN COMMANDMENTS CHAPTER TWO “YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF” ARTICLE 4 THE FOURTH COMMANDMENT Honor your father and your mother, that your days may be long in the land which the Lord your God gives you. 4 He was obedient to them. 5 The Lord Jesus himself recalled the force of this “commandment of God.” 6 The Apostle teaches: “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother,’ (This is the first commandment with a promise.) ‘that it may be well with you and that you may live long on the earth.”‘ 7 2197 The fourth commandment opens the second table of the Decalogue. It shows us the order of charity. God has willed that, after him, we should honor our parents to whom we owe life and who have handed on to us the knowledge of God. We are obliged to honor and respect all those whom God, for our good, has vested with his authority. 2198 This commandment is expressed in positive terms of duties to be fulfilled. It introduces the subsequent commandments which are concerned with particular respect for life, marriage, earthly goods, and speech. It constitutes one of the foundations of the social doctrine of the Church. 2199 The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. It likewise concerns the ties of kinship between members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it. This commandment includes and presupposes the duties of parents, instructors, teachers, leaders, magistrates, those who govern, all who exercise authority over others or over a community of persons. 2200 Observing the fourth commandment brings its reward: “Honor your father and your mother, that your days may be long in the land which the LORD your God gives you.” 8 Respecting this commandment provides, along with spiritual fruits, temporal fruits of peace and prosperity. Conversely, failure to observe it brings great harm to communities and to individuals. I. THE FAMILY IN GOD’S PLAN The nature of the family 2201 The conjugal community is established upon the consent of the spouses. Marriage and the family are ordered to the good of the spouses and to the procreation and education of children. The love of the spouses and the begetting of children create among members of the same family personal relationships and primordial responsibilities. 2202 A man and a woman united in marriage, together with their children, form a family. This institution is prior to any recognition by public authority, which has an obligation to recognize it. It should be considered the normal reference point by which the different forms of family

http://www.scborromeo.org/ccc/p3s2c2a4.htm#2232

At the end of the day, the discernment that you as a citizen want to make can probably be broken down to, which candidate can do the most good during his or her term in office. Which politician spends the most time working for the Kingdom of darkness and which one spends the most time working for God’s Kingdom? Speaking as an observer in the USA there simply can no longer be a doubt that one of the two presidential candidates is guilty of the things then the other party is accusing him of. What this means in practice is that there is massive and intentional cloud of confusion about which one is actually guilty of the high crimes and offenses he is accused of.

“”Accuse your opponent of what you are doing, to create confusion and to inculcate voters against evidence of your own guilt” (Rules for Radicals)

This is a clear social engineering tactic and those of us who are wise to what is going on here should know that one thing is for certain the election is very important and one group really is engaged in very damaging high crimes. There is a real difference between one political choice and the other.

I’m excited about churning through the Catholic faith and reflecting on its doctrine in its totality based on the Catechism of the Catholic Church! If you’re a parent or a young person who has never really gotten to take a hard look at what the official teachers of the faith have discerned by reflecting on the timeless truths of Catholicism over many years this is your opportunity.

If you are a parish catechist I highly encourage you to think of this as an informal catechist certification program, for you in your vocation of handing on the word of God. Especially if you have difficulty getting into the long form of level one and level 2 certifications, or are just looking for something that provides more insight from more different Catholic preachers than only one local teacher presiding over a class, that is for you.

I think that this is just as good, as any local catechist certification and will certainly help you a lot.

I’m excited about a new project: Beginning a meditative journey through the entirety of the Catholic faith!

“PROLOGUE

“FATHER, . . . this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.”1 “God our Savior desires all men to be saved and to come to the knowledge of the truth.”2 “There is no other name under heaven given among men by which we must be saved”3 – than the name of JESUS.

I. THE LIFE OF MAN – TO KNOW AND LOVE GOD

1 God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.

2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”4 Strengthened by this mission, the apostles “went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it.”5

3 Those who with God’s help have welcomed Christ’s call and freely responded to it are urged on by love of Christ to proclaim the Good News everywhere in the world. This treasure, received from the apostles, has been faithfully guarded by their successors. All Christ’s faithful are called to hand it on from generation to generation, by professing the faith, by living it in fraternal sharing, and by celebrating it in liturgy and prayer.6

II. HANDING ON THE FAITH: CATECHESIS

4 Quite early on, the name catechesis was given to the totality of the Church’s efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ.7

5 “Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.”8

6 While not being formally identified with them, catechesis is built on a certain number of elements of the Church’s pastoral mission which have a catechetical aspect, that prepare for catechesis, or spring from it. They are: the initial proclamation of the Gospel or missionary preaching to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness.9

7 “Catechesis is intimately bound up with the whole of the Church’s life. Not only her geographical extension and numerical increase, but even more her inner growth and correspondence with God’s plan depend essentially on catechesis.”10

8 Periods of renewal in the Church are also intense moments of catechesis. In the great era of the Fathers of the Church, saintly bishops devoted an important part of their ministry to catechesis. St. Cyril of Jerusalem and St. John Chrysostom, St. Ambrose and St. Augustine, and many other Fathers wrote catechetical works that remain models for us.11

9 “The ministry of catechesis draws ever fresh energy from the councils. The Council of Trent is a noteworthy example of this. It gave catechesis priority in its constitutions and decrees. It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching. . . .”12 The Council of Trent initiated a remarkable organization of the Church’s catechesis. Thanks to the work of holy bishops and theologians such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo or St. Robert Bellarmine, it occasioned the publication of numerous catechisms.

10 It is therefore no surprise that catechesis in the Church has again attracted attention in the wake of the Second Vatican Council, which Pope Paul VI considered the great catechism of modern times. The General Catechetical Directory (1971) the sessions of the Synod of Bishops devoted to evangelization (1974) and catechesis (1977), the apostolic exhortations Evangelii nuntiandi (1975) and Catechesi tradendae (1979), attest to this. The Extraordinary Synod of Bishops in 1985 asked “that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed”13 The Holy Father, Pope John Paul II, made the Synod’s wish his own, acknowledging that “this desire wholly corresponds to a real need of the universal Church and of the particular Churches.”14 He set in motion everything needed to carry out the Synod Fathers’ wish.

III. THE AIM AND INTENDED READERSHIP OF THE CATECHISM

11 This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals, in the light of the Second Vatican Council and the whole of the Church’s Tradition. Its principal sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church’s Magisterium. It is intended to serve “as a point of reference for the catechisms or compendia that are composed in the various countries”.15

12 This work is intended primarily for those responsible for catechesis: first of all the bishops, as teachers of the faith and pastors of the Church. It is offered to them as an instrument in fulfilling their responsibility of teaching the People of God. Through the bishops, it is addressed to redactors of catechisms, to priests, and to catechists. It will also be useful reading for all other Christian faithful.

IV. STRUCTURE OF THIS CATECHISM

13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord’s Prayer).

Part One: The Profession of Faith

14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men.16 First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). The profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Savior; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).

Part Two: The Sacraments of Faith

15 The second part of the Catechism explains how God’s salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church’s liturgy (Section One), especially in the seven sacraments (Section Two).

Part Three: The Life of Faith

16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it – through right conduct freely chosen, with the help of God’s law and grace (Section One), and through conduct that fulfills the twofold commandment of charity, specified in God’s Ten Commandments (Section Two).

Part Four: Prayer in the Life of Faith

17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord’s Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.

V. PRACTICAL DIRECTIONS FOR USING THIS CATECHISM

18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.

19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.

20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.

21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.

22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit’s teaching in condensed formula. These IN BRIEF summaries may suggest to local catechists brief summary formula that could be memorized.

VI. NECESSARY ADAPTATIONS

23 The Catechism emphasizes the exposition of doctrine. It seeks to help deepen understanding of faith. In this way it is oriented towards the maturing of that faith, its putting down roots in personal life, and its shining forth in personal conduct.17

24 By design, this Catechism does not set out to provide the adaptation of doctrinal presentations and catechetical methods required by the differences of culture, age, spiritual maturity, and social and ecclesial condition among all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful:

Whoever teaches must become “all things to all men” (1 Cor 9:22), to win everyone to Christ. . . . Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers. . . . Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct.18

Above all – Charity

25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism:

The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love.19″

Catechism of the Catholic Church

CATECHISM OF THE CATHOLIC CHURCH SECOND EDITION PROLOGUE “FATHER, . . .

http://www.scborromeo.org/ccc/prologue.htm#1

So we’re going to be using a lot of Fr. Mike Schmitz’s commentary on the Catechism because he is a master and expert catechist. I’m also going to be pulling in some other resources from other people on many topics which are just as important as Fr. Mike’s commentary.

A big part of this honestly has to do with me taking a hard reflective look at the entirety of the faith again to reconnect with the source of my own ministry and grow as a catechist/teacher. It’s a never ending journey of reflection, listening, and learning.

So, the meaning of first few paragraphs might fly right over our heads if we don’t take time to meditate but they take us right to the heart of the matter. They take us into that evangelizing message that message of salvation/ gospel of Jesus Christ even though they’re not marked out with a bolded “Gospel” title. Particularly I think the theology here is drawn directly from the idea that our understanding and relationship with God begins with understanding that he created us and that we are his creatures.

The second part handing on the faith helps present a picture of what real catechesis, especially for those of us who are the special mission for it, actually means but also what it means for parents to catechize their children. Reflection on this helps us understand why being a catechist is so exciting and also a real responsibility. There is some information about what the Catechism of the Catholic Church is and why it contains what are considered to be all the most important doctrines but does not put everything together in such a way nothing else is required. The excerpt from the Roman Catechism is actually one of my favorite parts.

https://www.youtube.com/watch?v=tI-pOSv7tvg

https://www.youtube.com/watch?v=lSyMNeL7Fz0

Lent Saturday vespers + prayer meeting

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Lent Saturday vespers + prayer meeting
Time: Mar 9, 2024 06:30 PM Arizona

Join Zoom Meeting
https://us04web.zoom.us/j/79486461044?pwd=WA8GiZJh7DJyhubY0B0EnABxexR9qU.1

Meeting ID: 794 8646 1044
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Why are Christians pro-life on the abortion issue when the Bible actually condones abortion, and says life starts with the first breath, not conception?

Why is it so hard for people to grasp and/ or believe in the idea of progressive revelation across many thousands of years or biblical history and writing? On balance the entire Bible considers life to be extremely sacred, above all human life, (but it also considers the lives of animals to be quite important and worthy of protection). If you don’t understand how progressive revelation of God works here is a brief class on it.

Knowing your Catholic faith better · Tue

“III. CHRIST JESUS — “MEDIATOR AND FULLNESS OF ALL REVELATION”25 God has said everything in his Word 65 “In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son.”26 Christ, the Son of God made man, is the Father’s one, perfect and unsurpassable Word. In him he has said everything; there will be no other word than this one. St. John of the Cross, among others, commented strikingly on Hebrews 1:1-2: In giving us his Son, his only Word (for he possesses no other), he spoke everything to us at once in this sole Word – and he has no more to say. . . because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All Who is His Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behavior but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty.27 There will be no further Revelation 66 “The Christian economy, therefore, since it is the new and definitive Covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ.”28 Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries. 67 Throughout the ages, there have been so-called “private” revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such “revelations”.” IN BRIEF 68 By love, God has revealed himself and given himself to man. He has thus provided the definitive, superabundant answer to the questions that man asks himself about the meaning and purpose of his life. 69 God has revealed himself to man by gradually communicating his own mystery in deeds and in words. 70 Beyond the witness to himself that God gives in created things, he manifested himself to our first parents, spoke to them and, after the fall, promised them salvation (cf. Gen 3:15) and offered them his covenant. 71 God made an everlasting covenant with Noah and with all living beings (cf. Gen 9:16). It will remain in force as long as the world lasts. 72 God chose Abraham and made a covenant with him and his descendants. By the covenant God formed his people and revealed his law to them through Moses. Through the prophets, he prepared them to accept the salvation destined for all humanity. 73 God has revealed himself fully by sending his own Son, in whom he has established his covenant for ever. The Son is his Father’s definitive Word; so there will be no further Revelation after him.” Catechism of the Catholic Church The overarching theme that we ought to remember here is while we deeply deeply value the book (Bible) we are not following a book as Christians. As Christians we actually follow a person, (whom the book tells us about), Jesus who is the true and definitive Word of God. In giving us his own mind (who is the Lord Jesus Christ) his own self knowledge (St Augustine’s understanding of the 2nd person of the Trinity) Jesus who is his very own Wisdom, God our Father has given us eternal life and access to every possible wisdom and knowledge, everything of value! There simply is no greater gift possible than the gift of Jesus Christ in his Incarnation! As a result there simply could not in reality be any knowledge or wisdom could possibly take the place of, or claim to be more valuable than that which is found in Jesus Christ. That is why Jesus Christ himself is the ultimate “mediator” of God’s Word and also the definitive “revelation” of who God is. Jesus himself is everything, for all times and eternity. So it would simply be insulting to God to try to replace that which he has shown us and given us in his Son and in his Church, with some radically new worldview or doctrine of reality or of worship. Inventing a radically different type of “Christian” doctrine would undercut one of the basic premises of Christianity that the eternal and divine Word has become one of us or as St John puts it that the Word “has come in the flesh”. The Son, the beloved one, our Lord Jesus Christ is the perfect image or “icon” of the Father. For this reason he himself is the unsurpassable revelation of all that God wishes to tell us. Nevertheless the Apostles and Apostolic men (and women) continued to gathered together the teaching of Jesus which was soon written down under the inspiration of the Holy Spirit. These New Testament Scriptures were written down after Jesus’s life, death, and resurrection and ascension to form a database of wisdom a holy “deposit of faith” recording the most important parts of Jesus’s teaching, his life, and his revelation of the Father and the Holy Spirit. The Church teaches that this biblical Canon closed with the death of the last apostle, St John who died about 100 AD. It will be very interesting to see how prophecy, a gift from God which is so undervalued in our Catholic Church today can be given much more of important and public role rather than relegated to the category of optional private revelation. The closing of the Canon does not mean that God has ceased to speak to his people or that “consulting” God for signs and revelations is not a part of the magisterial process at some points such as the canonization of Saints. Nevertheless it is not essential to know an apparition or prophetic revelation like Our Lady of Fatima for Our Lady of Good Success for salvation. Jesus himself is the source of salvation alongside his instrument the Catholic Church. He and his teaching are the center of our faith. To understand the history behind this statement that there will be no further “public revelation”, it is important to go back many centuries to the Apostolic Fathers. There was less of a sense of a closed Canon of Scripture in the two hundreds AD with the Apostolic Fathers sometimes citing works of their own time as possessing the authority of scripture or something very similar to it. Eventually, however a very unfortunate crisis arose early on. You see that beginning in the 100s and 200s and 300s AD the universal Church was swept by a new movement called Montanism. These individuals claimed authority directly from God, to contravene the authority of bishops. Montanists centered their worship, customs, and authority structure on a few individuals who claimed to receive special revelations that might be more reminiscent of what we today would call the “auto written”, spiritual self help books available in the many stores in the Western world. Montanism | History, Teachings, Heresy, Founder, & Facts Montanism is not well understood today because it has not left many texts. Some individuals especially leaders within the movement were clearly very bad. But many people were likely misidentified with the movement because they had some similarity by insisting on the importance of prophecy and charisms but were quite innocent and probably much more like what we would call the charismatic movement in the Catholic Church today (N. T. Wright). However, the dark side of Montanism emerged in its’ the lack of mercy for sinners and its contempt for marriage something that would reoccur in the great heresy of the Middle Ages Albigensian. “When it became obvious that the Montanist doctrine was an attack on orthodox Christianity, the bishops of Asia Minor gathered in synods and finally excommunicated the Montanists, probably about the year 177. Montanism then became a separate sect with its seat of government at Pepuza. It maintained the ordinary Christian ministry but imposed on it higher orders of patriarchs and associates who were probably successors of the first Montanist prophets. It continued in the East until severe legislation against Montanism by Emperor Justinian I (reigned 527–565) essentially destroyed it, but some remnants evidently survived into the 9th century.” Montanism | History, Teachings, Heresy, Founder, & Facts Unfortunately, after this the future of prophecy as an ongoing charism from here on was darkened. The bishops who knew that they needed to control and take down these alternative “prophetic” hierarchies, but results were less than ideal way. One result ended with taking away importance from prophecy so to emphasize the accepted tradition and the authority of accepted Apostolic teachers. That combined with the complex network of causation that went with the inculturation of Christianity into Roman culture meant that prophecy and charism would be undervalued as optional accessories for hundreds of years. CCC 67 Precisely addresses without mentioning them certain non Christian religions especially Islam, Mormonism, Jehovah’s witness groups and a few other small new religious movements. “cannot accept “revelations” that claim to surpass or correct the Revelation of which Christ is the fulfillment” This is directed at the Islamic claim that the revelation of an Angel to Mohammed both corrects and takes the place of the revelation of Christ (because Islam teaches that Mohammed not Christ is the greatest revelation of God and God’s will). “also in certain recent sects which base themselves on such “revelations”.” This seems directed at what professors often term “new religious movements” for example the Latter Day Saints movement or the movement of Jehovah’s Witnesses and or any other small group that separates itself from mainstream Christian teachings such as the incarnation, teaching, life of Christ and the doctrine of the Trinity and correct applications of Christ’s teaching. CCC 66 attempts to provide a basis for the concept of development of doctrine. This is a well known traditional concept that nonetheless requires some practice for a catechist or theologian to understanding the real world significance and application of it.

https://qr.ae/psGsVf

Here is the law you cited from the book of Exodus the one that is your sole support, here it is in context.

“20“When a man strikes his slave, male or female, with a rod and the slave dies under his hand, he shall be avenged. 21But if the slave survives a day or two, he is not to be avenged, for the slave is his money.

22“When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. 23But if there is harm, then you shall pay life for life, 24 eye for eye, tooth for tooth, hand for hand, foot for foot, 25burn for burn, wound for wound, stripe for stripe.

26“When a man strikes the eye of his slave, male or female, and destroys it, he shall let the slave go free because of his eye. 27If he knocks out the tooth of his slave, male or female, he shall let the slave go free because of his tooth.

28“When an ox gores a man or a woman to death, the ox shall be stoned, and its flesh shall not be eaten, but the owner of the ox shall not be liable. 29But if the ox has been accustomed to gore in the past, and its owner has been warned but has not kept it in, and it kills a man or a woman, the ox shall be stoned, and its owner also shall be put to death. 30If ransom is imposed on him, then he shall give for the redemption of his life whatever is imposed on him. 31If it gores a man’s son or daughter, he shall be dealt with according to this same rule. 32If the ox gores a slave, male or female, the owner shall give to their master thirty shekels of silver, and the ox shall be stoned.” (Exodus 21:20-30 ESV)

So that is the sole basis for your claim.

First off this is part of a convoluted ancient legal system. Are you also going to argue on the basis of verse 20 that the entire Bible (and therefore the Christian God), supports a legal valuation of slaves as partial persons, on the basis of this one law/verse?

By the way it’s hard to be sure of an exact and correct translation of so-called “pro-choice” Bible verse /law from the original language. Besides that even if it did say what the pro choice camp so passionately insists that it says that is not at all doctrinal proof of anything other than the fact that the legal codes of ancient Israel, were indeed written in view of the limited knowledge and the “hardness” of man’s “heart” (Matt 19:8)

Virtually all Christian and Jewish groups have some form of respect for life even at early stages.

Even the somewhat left-leaning Old Catholic Churches- Independent Catholic Churches and most Episcopalian churches too! They all consider direct abortion for the sake of convenience a grave sin. That is in addition to the entire mainstream Catholic, Protestant, and Islamic and part of the Jewish communities.

The Hebrew Bible beginning with the book of Genesis teaches that God “breathes into” people and animals a mysterious “life breath”.

“These are the generations

of the heavens and the earth when they were created,

in the day that the Lord God made the earth and the heavens.

5 When no bush of the field was yet in the land and no small plant of the field had yet sprung up—for the Lord God had not caused it to rain on the land, and there was no man to work the ground, 6and a mist was going up from the land and was watering the whole face of the ground— 7then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. 8And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed. 9And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil. 10 A river flowed out of Eden to water the garden, and there it divided and became four rivers.” (Genesis 2 :4-10 ESV)

This “life breath” or “breath in the nostrils” is something like our idea of a “soul” or “spirit” but does not include Catholic/Aristotelian concepts of vegetative and non vegetative souls.. Nor is it readily the same as what we would call the Greek understanding of bodies and soul as divided into separate categories of material and immaterial (see referenced below). In fact for the earthly minded Hebrew authors the life breath, the “soul” or the closest thing to it in the Hebrew mind is directly tied together with the “forming” and/or shaping of the animal or person’s body.

References

Ancient Theories of Soul

The Homeric poems, with which most ancient writers can safely be assumed to be intimately familiar, use the word ‘soul’ in two distinguishable, probably related, ways. The soul is, on the one hand, something that a human being risks in battle and loses in death. On the other hand, it is what at the time of death departs from the person’s limbs and travels to the underworld, where it has a more or less pitiful afterlife as a shade or image of the deceased person. It has been suggested (for instance, by Snell 1975, 19) that what is referred to as soul in either case is in fact thought of as one and the same thing, something that a person can risk and lose and that, after death, endures as a shade in the underworld. The suggestion is plausible, but cannot be verified. In any case, once a person’s soul has departed for good, the person is dead. The presence of soul therefore distinguishes a living human body from a corpse. However, this is plainly not to say that the soul is thought of as what accounts for, or is responsible for, the activities, responses, operations and the like that constitute a person’s life. Homer never says that anyone does anything in virtue of, or with, their soul, nor does he attribute any activity to the soul of a living person. Thus, though the presence or absence of soul marks out a person’s life, it is not otherwise associated with that life. Moreover, it is a striking feature of Homeric usage that, in Furley’s words (Furley 1956, 4), to mention soul is to suggest death: someone’s soul comes to mind only when their life is thought, by themselves or others, to be at risk. Thus Achilles says that he is continuously risking his soul ( Iliad 9.322), and Agenor reflects on the fact that even Achilles has just one soul ( Iliad 11.569). It should also be pointed out that in the Homeric poems, only human beings are said to have (and to lose) souls. Correspondingly, Homer never envisages shades or images of non-human creatures in the underworld. These two facts taken together suggest that in whatever precise way the soul is conceived of as associated with life, it is in any case thought to be connected not with life in general, or life in all its forms, but rather, more specifically, with the life of a human being. Several significant developments occurred in the ways Greeks thought and spoke about the soul in the sixth and fifth centuries. The questions about the soul that are formulated and discussed in the writings of Plato and Aristotle to some extent arise from, and need to be interpreted against the background of, these sixth and fifth century developments. One factor that is of central importance is the gradual loss of the Homeric connection between mentioning a person’s soul and the thought that their life is vulnerable or at risk ( contra Burnet 1916, 253). In ordinary fifth century Greek, having soul is simply being alive; hence the emergence, at about this time, of the adjective ‘ensouled’ [ empsuchos ] as the standard

https://plato.stanford.edu/entries/ancient-soul/#1

Suction and Curettage Abortion Procedure

The standard first trimester abortion procedure is the suction and curettage method. The abortionist begins by dilating the mom’s cervix until it is large enough to allow a cannula to be inserted into her uterus.

https://www.priestsforlife.org/resources/medical/suctionweb.aspx

Harvard scholar (and ethnic Jew) Robert Alter explains what these laws meant in the real world.

V 20 “The Hebrew “he” in each instance because of the masculine form has grammatical precedence referring to him or her since both the male and the female slaves are mentioned as possible objects of the violence, the translation in order to avoid the awkward “he or she” switches to the plural, the same procedure is followed in the several subsequent verses.”

V 21 “but if a day or two they should survive. The shared implication of this stipulation is that vigorous beating of slaves, male and female alike, was assumed to be an acceptable practice.” (Yes the hardness of men’s hearts as Jesus would say.

Alter continues “if the slave lasted a couple of days and then died the inference would be that the master had not intended the death but had merely overdone the beating. If the slave died on the spot this would be evidence that the master had meant to kill him or at least was guilty of involuntary manslaughter.”

V 22 “no other mishap. The reference would have to be to the death or at least grave impairment of the pregnant woman.”…

V 23-25 “the life for a life and eye for an eye… a bruise for a bruise the pitiless punishment by equivalent injury of this famous “lex talionis”–again with a parallel in the Code of Hammurabi has created much discomfort and elicited tracts of commentary. It should be observed that the connection with the pregnant woman injured by brawlers is highly tenuous: burning or even the loss of tooth or eye in that situation seems far fetched; and in any case someone who has committed involuntary manslaughter would not be subject to the death penalty. The notion therefore that this is a fragment of an archaic law code stitched into this text seems plausible. The preponderant view of Jewish commentators in late antiquity and the Middle Ages is that in each of the cases stipulated here the intention is for the liable party to pay monetary compensation for the loss incurred. The possibility should not be excluded that this was the original intention: monetary compensation for such losses was a widespread practice in ancient Near Eastern codes….”

Suction and Curettage Abortion Procedure

https://www.priestsforlife.org/resources/medical/suctionweb.aspx

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Anyone who wants to pray with me, can join me to pray with God’s word and listening to God’s word during Evening Prayer from the post Vatican II liturgy of the hours and have some additional prayers can join me this afternoon on zoom.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Lent day vespers + prayer meeting
Time: Mar 4, 2024 04:30 PM Arizona

Join Zoom Meeting
https://us04web.zoom.us/j/79486461044?pwd=WA8GiZJh7DJyhubY0B0EnABxexR9qU.1

Meeting ID: 794 8646 1044
Passcode: LtL7p2

I’m excited about a new project: Beginning a meditative journey through the entirety of the Catholic faith!

Father Mike Schmitz is going to provide some excellent deepening of understanding of the teachings in the CCC during this process.

Please listen to his video commentary on this section here

https://www.youtube.com/watch?v=tI-pOSv7tvg

https://www.youtube.com/watch?v=lSyMNeL7Fz0

I’m excited about a new project: Beginning a meditative journey through the entirety of the Catholic faith!

Father Mike Schmitz is going to provide some excellent deepening of understanding of the teachings in the CCC during this process.

Please listen to his video commentary on this section here

https://www.youtube.com/watch?v=tI-pOSv7tvg

(Part 2)

https://www.youtube.com/watch?v=lSyMNeL7Fz0

PROLOGUE

“FATHER, . . . this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent.”¹ “God our Savior desires all men to be saved and to come to the knowledge of the truth.”² “There is no other name under heaven given among men by which we must be saved”³ – than the name of JESUS.

I. THE LIFE OF MAN – TO KNOW AND LOVE GOD

2 So that this call should resound throughout the world, Christ sent forth the apostles he had chosen, commissioning them to proclaim the gospel: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”⁴ Strengthened by this mission, the apostles “went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it.”⁵

II. HANDING ON THE FAITH: CATECHESIS

4 Quite early on, the name catechesis was given to the totality of the Church’s efforts to make disciples, to help men believe that Jesus is the Son of God so that believing they might have life in his name, and to educate and instruct them in this life, thus building up the body of Christ.⁷

5 “Catechesis is an education in the faith of children, young people and adults which includes especially the teaching of Christian doctrine imparted, generally speaking, in an organic and systematic way, with a view to initiating the hearers into the fullness of Christian life.”⁸

9 “The ministry of catechesis draws ever fresh energy from the councils. The Council of Trent is a noteworthy example of this. It gave catechesis priority in its constitutions and decrees. It lies at the origin of the Roman Catechism, which is also known by the name of that council and which is a work of the first rank as a summary of Christian teaching. . . .”¹² The Council of Trent initiated a remarkable organization of the Church’s catechesis. Thanks to the work of holy bishops and theologians such as St. Peter Canisius, St. Charles Borromeo, St. Turibius of Mongrovejo or St. Robert Bellarmine, it occasioned the publication of numerous catechisms.

10 It is therefore no surprise that catechesis in the Church has again attracted attention in the wake of the Second Vatican Council, which Pope Paul VI considered the great catechism of modern times. The General Catechetical Directory (1971) the sessions of the Synod of Bishops devoted to evangelization (1974) and catechesis (1977), the apostolic exhortations Evangelii nuntiandi (1975) and Catechesi tradendae (1979), attest to this. The Extraordinary Synod of Bishops in 1985 asked “that a catechism or compendium of all Catholic doctrine regarding both faith and morals be composed”¹³ The Holy Father, Pope John Paul II, made the Synod’s wish his own, acknowledging that “this desire wholly corresponds to a real need of the universal Church and of the particular Churches.”¹⁴ He set in motion everything needed to carry out the Synod Fathers’ wish.

III. THE AIM AND INTENDED READERSHIP OF THE CATECHISM

IV. STRUCTURE OF THIS CATECHISM

13 The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars: the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments), and the prayer of the believer (the Lord’s Prayer).

Part One: The Profession of Faith

14 Those who belong to Christ through faith and Baptism must confess their baptismal faith before men.¹⁶ First therefore the Catechism expounds revelation, by which God addresses and gives himself to man, and the faith by which man responds to God (Section One). The profession of faith summarizes the gifts that God gives man: as the Author of all that is good; as Redeemer; and as Sanctifier. It develops these in the three chapters on our baptismal faith in the one God: the almighty Father, the Creator; his Son Jesus Christ, our Lord and Savior; and the Holy Spirit, the Sanctifier, in the Holy Church (Section Two).

Part Two: The Sacraments of Faith

15 The second part of the Catechism explains how God’s salvation, accomplished once for all through Christ Jesus and the Holy Spirit, is made present in the sacred actions of the Church’s liturgy (Section One), especially in the seven sacraments (Section Two).

Part Three: The Life of Faith

16 The third part of the Catechism deals with the final end of man created in the image of God: beatitude, and the ways of reaching it – through right conduct freely chosen, with the help of God’s law and grace (Section One), and through conduct that fulfills the twofold commandment of charity, specified in God’s Ten Commandments (Section Two).

Part Four: Prayer in the Life of Faith

17 The last part of the Catechism deals with the meaning and importance of prayer in the life of believers (Section One). It concludes with a brief commentary on the seven petitions of the Lord’s Prayer (Section Two), for indeed we find in these the sum of all the good things which we must hope for, and which our heavenly Father wants to grant us.

V. PRACTICAL DIRECTIONS FOR USING THIS CATECHISM

18 This catechism is conceived as an organic presentation of the Catholic faith in its entirety. It should be seen therefore as a unified whole. Numerous cross-references in the margin of the text (numbers found at the end of a sentence referring to other paragraphs that deal with the same theme), as well as the analytical index at the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.

19 The texts of Sacred Scripture are often not quoted word for word but are merely indicated by a reference (cf.). For a deeper understanding of such passages, the reader should refer to the Scriptural texts themselves. Such Biblical references are a valuable working-tool in catechesis.

20 The use of small print in certain passages indicates observations of an historical or apologetic nature, or supplementary doctrinal explanations.

21 The quotations, also in small print, from patristic, liturgical, magisterial or hagiographical sources, are intended to enrich the doctrinal presentations. These texts have often been chosen with a view to direct catechetical use.

22 At the end of each thematic unit, a series of brief texts in small italics sums up the essentials of that unit’s teaching in condensed formula. These IN BRIEF summaries may suggest to local catechists brief summary formula that could be memorized.

VI. NECESSARY ADAPTATIONS

: Whoever teaches must become “all things to all men” (1 Cor 9:22), to win everyone to Christ. . . . Above all, teachers must not imagine that a single kind of soul has been entrusted to them, and that consequently it is lawful to teach and form equally all the faithful in true piety with one and the same method! Let them realize that some are in Christ as newborn babes, others as adolescents, and still others as adults in full command of their powers. . . . Those who are called to the ministry of preaching must suit their words to the maturity and understanding of their hearers, as they hand on the teaching of the mysteries of faith and the rules of moral conduct.¹⁸

Above all – Charity

25 To conclude this Prologue, it is fitting to recall this pastoral principle stated by the Roman Catechism:

: The whole concern of doctrine and its teaching must be directed to the love that never ends. Whether something is proposed for belief, for hope or for action, the love of our Lord must always be made accessible, so that anyone can see that all the works of perfect Christian virtue spring from love and have no other objective than to arrive at love.¹⁹

1 Jn 17 3.
2 1 Tim 2:3-4.
3 Acts 4:12.
4 Mt 28:19-20.
5 Mk 16:20.
6 Cf. Acts 2:42.
7 Cf. John Paul II, Apostolic Exhortation Catechesi tradendae 1; 2.
8 CT 18.
9 CT 18.
10 CT 13.
11 Cf. CT 12.
12 CT 13.
13 Extraordinary Synod of Bishops 1985, Final Report, II B a, 4.
14 John Paul II, Discourse at the Closing Of the Extraordinary Synod of Bishops, 7 December 1985: AAS 78, (1986).
15 Extraordinary Synod of Bishops 1985, Final Report II B a, 4.
16 Cf. Mt 10:32; Rom 10:9.
17 Cf. CT 20-22; 25.
18 Roman Catechism, Preface II; cf. 1 Cor 9:22; 1 Pt 2:2.
19 Roman Catechism, Preface 10; cf. 1 Cor 13:8.

https://www.youtube.com/watch?v=tI-pOSv7tvg

Can you confess your sins over the phone if you have no access to a priest and are unable to travel due to health reasons?

Dana Nussberger

theologian and catechist0y

If you’re unable to get to a priest you can still obtain forgiveness of mortal sin(s) even if you have imperfect contrition it is provided for by the fact that you intended to confess to a priest and therefore you get the benefit of confessing to the priest even though you didn’t have the opportunity to confess to the priest. Now the catch is that God is going to judge you by the intention within your heart and if you are secretly harboring anything that might keep you out of communion with God and with the Church how might I put it? It’s best to have the priest give absolution to make sure you get forgiveness.

At the same time the answer is no, the Catholic Church doesn’t consider phoned in confession a valid sacrament.

As a theologian I’ve written a little bit about this here

Dana Nussberger

· 2y

Although 1983 CIC: Canon Law 844 allows for exceptions, why can Catholics and Eastern Orthodox penitents not have their confession heard over the 21st telephone or the internet and receive the Sacrament of Reconcilation?

That is an excellent question. The current state of affairs could simply be a matter of the church not updating her Canon laws. The Church currently teaches that it’s not possible to have your confession heard online or over the phone. However, there are good reasons for theologians to question this. For example, going back to Saint Thomas Aquinas it’s clear that the words exchanged and the related intentions in the sacrament are what is needed unlike the water of Baptism or the Physical contact in Confirmation. Moreover, it’s clear that there are acknowledged exceptions to the general rules of the sacrament of Reconciliation. Code of Canon Law (in No. 960-61) allows general Sacramental absolution to be given to a large number of penitents when there is a pressing threat to their safety. This demonstrates that there can be other types of presence that allow the sacramental absolution to work on the human heart even if the priest isn’t 10 feet away from you. So, why wouldn’t a priest who is present in real time on the Internet qualify as truly present? It seems that the words the priest and penitent exchange as well as the internal dispositions and intentions are the most essential part of the rite of Reconciliation. The Summa Theologiae of Saint Thomas Aquinas has this to say. “I answer that, Matter is twofold, viz. proximate and remote: thus the proximate matter of a statue is a metal, while the remote matter is water. Now it has been stated (III:84:1, ad 1, ad 2), that the proximate matter of this sacrament consists in the acts of the penitent, the matter of which acts are the sins over which he grieves, which he confesses, and for which he satisfies. Hence it follows that sins are the remote matter of Penance, as a matter, not for approval, but for detestation, and destruction.” It seems almost incontestable that the words the penitent speaks are the means by which the matter of the sacrament (the sins) are turned over to the priest for destruction. The objection is that confessing online is not confessing to someone who’s really present. However today virtual presence is a real presence. I fail to see the difference considering that you can still hear your priest’s words, communicate with your priest, and even see the priest’s face. Father Giorgio Giovanelli, has suggested that confessions can be validly heard and absolved over the phone. I think we should definitely look into this in the future. It’s important especially now that we have so many Christians isolated by COVID-19. Also, there will always be elderly and homebound persons who could really benefit if they could have a sacramental confession heard online over the phone.

Ultimately it is God who forgives sins and the priest acting as an icon of Christ makes the Father’s mercy tangible and present and also acts as a representative of the church.

But God has always been able to remit eternal punishment without a priest. That honestly is uncontroversial even going back to the council of Trent. The big debate at the council of Trent and continuing on today is what must be there in order to obtain forgiveness and remission of eternal punishment in a very specific case.

Dana Nussberger

theologian and catechist2y

That is an excellent question. The current state of affairs could simply be a matter of the church not updating her Canon laws.

The Church currently teaches that it’s not possible to have your confession heard online or over the phone. However, there are good reasons for theologians to question this. For example, going back to Saint Thomas Aquinas it’s clear that the words exchanged and the related intentions in the sacrament are what is needed unlike the water of Baptism or the Physical contact in Confirmation. Moreover, it’s clear that there are acknowledged exceptions to the general rules of the sacrament of Reconciliation. Code of Canon Law (in No. 960-61) allows general Sacramental absolution to be given to a large number of penitents when there is a pressing threat to their safety. This demonstrates that there can be other types of presence that allow the sacramental absolution to work on the human heart even if the priest isn’t 10 feet away from you. So, why wouldn’t a priest who is present in real time on the Internet qualify as truly present?

It seems that the words the priest and penitent exchange as well as the internal dispositions and intentions are the most essential part of the rite of Reconciliation. The Summa Theologiae of Saint Thomas Aquinas has this to say.

“I answer that, Matter is twofold, viz. proximate and remote: thus the proximate matter of a statue is a metal, while the remote matter is water. Now it has been stated (III:84:1, ad 1, ad 2), that the proximate matter of this sacrament consists in the acts of the penitent, the matter of which acts are the sins over which he grieves, which he confesses, and for which he satisfies. Hence it follows that sins are the remote matter of Penance, as a matter, not for approval, but for detestation, and destruction.”

It seems almost incontestable that the words the penitent speaks are the means by which the matter of the sacrament (the sins) are turned over to the priest for destruction. The objection is that confessing online is not confessing to someone who’s really present. However today virtual presence is a real presence. I fail to see the difference considering that you can still hear your priest’s words, communicate with your priest, and even see the priest’s face. Father Giorgio Giovanelli, has suggested that confessions can be validly heard and absolved over the phone.

I think we should definitely look into this in the future. It’s important especially now that we have so many Christians isolated by COVID-19. Also, there will always be elderly and homebound persons who could really benefit if they could have a sacramental confession heard online over the phone.

Vatican says general absolution may be permissible during pandemic

In places particularly hard hit by the coronavirus pandemic and with severe limits on people leaving their homes, conditions may exist to grant general absolution to the faithful without them personally confessing their sins first, the Vatican said.

https://cruxnow.com/vatican/2020/03/vatican-says-general-absolution-may-be-permissible-during-pandemic/

Is general absolution OK to give Father a break?

A well-meaning reader wants her over-worked pastor to give general forgiveness of sins without individual confession. Father Ken Doyle sympathizes but doubts it is permissible.

https://catholicphilly.com/2015/04/catholic-spirituality/is-general-absolution-ok-to-give-father-a-break/

Confession by phone, Skype, or emoji? Could it happen during coronavirus pandemic?

As much of the world faces quarantines, social distancing, and “shelter in place” orders amid the coronavirus pandemic, Catholics have faced unexpected challenges in accessing – and offering – the sacraments of the Church.

https://www.catholicnewsagency.com/news/43899/confession-by-phone-skype-or-emoji-could-it-happen-during-coronavirus-pandemic

“Do most Catholic priests really abuse children, or is that exaggerated?” Answered by Andrew Boyd

That is grossly exaggerated.

The most comprehensive study of this question at a national level is the John Jay study on the Causes and Contexts of Sexual Abuse of Minors by Catholic Priests in the United States, 1950–2010.

https://www.usccb.org/sites/default/files/issues-and-action/child-and-youth-protection/upload/The-Causes-and-Context-of-Sexual-Abuse-of-Minors-by-Catholic-Priests-in-the-United-States-1950-2010.pdf

It shows that a little over 4% of priests in that time were found to have abused or had inappropriate contact with minors – children or teens. (Some specific dioceses were as many as 25% however). Only about 5% of those were diagnosable pedophiles (about 0.2% of all priests).

That 4% is much higher than Church authorities admitted to before about 2002, but it certainly isn’t “most priests”.

The real scandal was not that such predators found their way into the priesthood, but the cover up by bishops and others who should have acted to protect the Church (that is, the people) rather than their own reputations.

Studies of the scandal in other countries have generally shown to be consistent with the US numbers.

Dana Nussberger
· 11mo
4 % That is terrible! How could something so horrible have been allowed to happen?

How could the church select men who were of such low character in the first place? Four out of 100

25% in some dioceses that’s just unbelievably horrible

Why haven’t we protected the Catholic priesthood? After all probably the only other time in history where this rapid sexual immorality was in the clergy was probably in between the eight hundreds and the 1000s are around the time of the council of Trent right? But even then it was only with adults right?

How did the admission procedures or the selection of priests and ministers change after 2002 with the New York Times Revelation?

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Andrew Boyd
· 11mo
The worst of it came from guys who were in seminary in the 1930s-60s, with the abuse occuring mostly in the 1960s-early 1980s.

The biggest changes that helped were public awareness and willingness to talk about child abuse in general, and the reforms of Vatican II with respect to seminary formation. Then when bishops were basically forced to start being honest about it, rather than shuffling offenders around. Transparency, accountability, and fighting clericalism are the biggest things that can be done on that end, with good safeguarding training for everyone else.

Though, given some of the recently appointed bishops – one i know well – its clear some bishops aren’t taking the directives from Pope Francis or the move toward accountability seriously at all.

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Vivienne Marcus
· 11mo
I wrote a post about the selection of priests here:

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Vivienne Marcus
· 4y

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Dana Nussberger
· 11mo
Just for comparison what are the statistics on criminal sexual abuse in primary public schools? Catholic apologists like to say that it’s higher and if that is true perhaps it points to deeper causes having to deal with the destruction of sexual morality and the family in our culture.

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Melissa B
· 11mo
There have been and always will be sexual predators. Their existence isn’t about “destruction of sexual morality and the family in our culture.”

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Andrew Boyd
· 11mo
I don’t think there’s a comparably comprehensive study. What I have seen suggests about 9.2% of students experience sexual abuse in schools or by someone from school, but about 88% of the time it is another student who is the abuser. Meaning about 1.1% of students are abused by teachers (male and female). (Based on the John Jay study, about 0.02% of minors in the Catholic Church experienced abuse by clergy). But they don’t really go into the number of teachers , to compare to the numbers of clergy.

Why did I join the Catholic Church? Answered by Claire-Edith de la Croix
Catholic sister. Jewish convert via Evangelicalism. Because I came to believe that this is the true Church, the one that Jesus was talking about when he changed Simon’s name to Peter (Cephas, “rock”) and said, “On this rock I will build my church”.

[1]

To backtrack a little: I was born a Jew and lived as an Orthodox Jew until I was in my forties. I outlined the biggest part of that journey in Claire-Edith de la Croix’s answer to What made you believe in Christianity? (a question also asked by Samuel SooHoo). This answer takes us up to the moment, the exact moment—how well I recall it!—that I knew that Jesus is the Messiah and that my lifelong desire to follow God and do His will meant that I would follow Him as a Christian.

At that point, I had to decide which church, what “flavor” of Christian to become. I wanted to follow Jesus. I read the Gospels. I first joined a group of Messianic Jews and I did this for a couple of reasons, mainly that it would create the least culture shock for me and that I had an idea of where to go. I joined a congregation in the center of Jerusalem, not far from my home. (I don’t know if they have an Internet site in English, but here is a link to the Hebrew site., with pictures.)

As I continued to study the New Testament and to meet with various people, I came to believe very strongly that this was not the church to which I had been called. But how to find it?

Well, Jerusalem has many problems, but a lack of Christian presence is not one of them! Through prayer and study, I made a list of questions that I believed would help guide my choice. I then started meeting with representatives of various Christian faiths and denominations.

This process was long and indirect. In fact, the first Catholic priest with whom I spoke impressed me so little that I decided that the Catholic Church was not the one Jesus meant! (I am sure I wrote about this already in Quora, but I cannot find it. Sorry.)

Eventually, though, I spoke with other Catholics and realized that the particular priest I first met was not typical and the issues that disturbed me from my conversations with him were indeed particular to him and not representative of Church.

Since I already had something of a contemplative bent in my spiritual life, a friend referred me to a contemplative monastery of nuns where there was also a sister who spoke Hebrew. I began to meet with her and then began catechetical studies with a seminarian (a student preparing to become a priest) and in due time became a Catholic Christian.

Footnotes

[1]

Bible Gateway passage: Matthew 16:13-20 – Revised Standard Version Catholic Edition

“What made you believe in Christianity?”

Answered by Claire-Edith de la Croix

Catholic sister. Jewish convert via Evangelicalism.

I have been asked this question in so many roundabout and different ways on Quora and I have never answered directly. There is something about your simple and direct question that makes me want to answer it. It’s probably time.

Important Note 1: This is a very private and personal account. It applies only to me and my personal spiritual journey, no one else’s.

Important Note 2: I will leave comments open. I welcome differing opinions and open discussion in the comments. I will answer most questions, at my discretion. However, any offensive comment or personal attack (against me or another commenter) will result in a report and a block. Thank you for playing nice.

Tl;dr – God did it.

Part I – Foundations

I grew up in a very observant Orthodox Jewish home. Yes, there were a lot of halachot (religious laws and rules) to be followed, but in my home there was a context of “this is what the Maker of the Universe wants of us, so we want to do it”. We kids made mistakes, were corrected, did it right the next time (or the time after that). We memorized a lot of blessings, and we each had our own siddur (prayer book) and once we were old enough to read and understand, we prayed three times a day, plus the morning blessings and the bedtime prayers.

My mother, may she rest in peace, had a running conversation with God out loud, all day long. “Riboyno shel oylam (Master of the Universe in her Ashekenazi accent),” she would say. “You know how Honi (my father’s name) is about his shirt collars and how bad I iron. For once, please let me get it right”.

When my brother and I walked to school and there was a big street we had to cross. There was a crossing guard, a lady who held up a big “STOP” sign for the cars to allow us kids to cross in small groups, but her name was Mary and my mother didn’t entirely trust her to take care of us. As we were leaving the house, my mother would say, “Riboyno shel oylam, the children are leaving for school now and you know they have to cross Victory Boulevard. Make sure that shiksa keeps a good look out and please protect my children.”

To sum up, I grew up in a home where prayer was constant, and pleasing God by doing what he wants us to do was our daily goal. There is more, of course. I’m just sticking to the pertinent bits so we can get on with this.

There were some early encounters with Christians, of course, not all of them pleasant

[1]

Part II: Intellectual Curiosity

My first university studies were to obtain a Bachelor of Nursing Science degree. (It wasn’t my first choice of career (I wanted to be a doctor), but my parents insisted and I obeyed. A story for some other time.) That was the first time I worked and studied with Christian girls and I found that we shared many of the same values. It was very interesting to me, but I gave short shrift to anyone who tried to convert me, no matter what the current jargon for it was. I was a Jew. It’s not easy to be a Jew, and sometimes it’s very hard indeed, but that’s what I am and that’s what I’ll stay. Go away.

During my studies, and later as I studied for a Master of Nursing Science and licensing as a Psychiatric Nurse Practitioner, I worked with mostly very ill Christian patients, patients of all faith communities, and it was important to be able to discern between tenets of their faith and those beliefs that were the result of their diseases and disorders. So I started taking courses and became very interested, in particular in the discipline of philosophy of religion.

This led to further advanced degrees, this time in philosophy of religion. For my master’s thesis I combined my psychology background with my studies in philosophy, and wrote a Jungian analysis of the feminine imagery in the writings of Francis of Assisi. It was not groundbreaking by any means, but I really enjoyed it. Since Francis is so completely gospel-based, this meant I read the gospels, then all the New Testament. The reading was entirely for my research; it had no aspect of personal searching. At least, I was aware of none.

During my research for the master’s, I frequently made use of a library that belonged to the Franciscan friars in Los Angeles. There, and at my own university, I started to run across sisters and theologians. Sometimes the sisters would ask why an intelligent woman like myself was still a practicing Jew. I would reply by asking how intelligent women like themselves could possibly believe in mishegos (crazy, useless nonsense) like a virgin birth and a triune God. We discussed.

My PhD dealt specifically with Catholic women religious

[2]

, and quite a bit of my data was from in-person, written (by letter – this was in the early 1980s), or telephonic interviews. I formed relationships with some of these women, and we discussed all kinds of things, including our religious beliefs. My rabbi, by the way, was not worried. I had asked him at the beginning if such study was permitted, and he said that as long as it was scientific/intellectual he wasn’t worried about me.

To sum up, from my entrance to university and through my twenties I was in intermittently close contact with Christian women and we often discussed our respective faiths. I continued with formal study in philosophy of religion and with research that involved Christian subjects through my doctorate.

Part III: The light bulb pops and the penny drops.

Again, I am leaving out a lot of personal biographical detail because it is not directly pertinent to the question and this answer is quite long enough, thank you.

At this point, soon after receiving my doctorate, I am living in Israel. After shabbos (shabbat, the Sabbath) one Saturday evening I was washing a mound of dishes and suddenly had a strong desire to hear some spoken English. I flipped on the radio, tuned to BBC World Service. At that time they had an inter-religious program called Words of Faith. The program that day was presented by a Christian. I decided to keep it on because a music program would follow.

The presenter was talking about the sacrifice of Jesus on the Cross. He said it was the ultimate sin offering, the final one.

I was stopped in my tracks or rather in the dishwater, suds dripping from my hands. I had a sense of things I knew to be true, each one like a puzzle piece, flying around in my mind like autumn leaves in a strong wind.

I recalled the principle in Jewish thought and commentary that in Hebrew is defined as the remedy preceding the injury (הקדמת תרופה למכה). I thought of it over and over. (This link is an explanation in English from an Israeli yeshiva
[3]
.)
I knew that once the Temple was destroyed (the event we call the horban), Jews were no longer able to make the sin offerings, the sacrifice for forgiveness of sins, of transgressions against halacha. (The destruction of the Temple was an unspeakable tragedy for that very reason, partly explained at this link to an article in Wikipedia
[4]
.)
All my life I had been fasting and mourning the horban annually on the Ninth of Av
[5]
.
Jesus was crucified just a few years before the horban.
Other, less directly related “things I knew”, were also in the mix.

Then, it was as though all the puzzle pieces fell to earth, having perfectly assembled themselves into a beautiful, logical image: Jesus was crucified as the ultimate sin offering (the remedy) and only then did the Master of the Universe allow the Temple to be destroyed (the injury) because we didn’t need it any more. Jesus is both High Priest and offering.

And that is how I became a Christian.

Note: I am well aware of rabbinical explanations of the horban, particularly indiscriminate hatred

[6]

(שנאת חינם), but no matter what, it would not have happened had God not permitted it.

Footnotes

[1]

‎Claire-Edith de la Croix (קלייר-עדית)‎’s answer to What is the most racist thing someone has said to you?

[2]

Nuns? Sisters? Religious as a noun?

[3]

Parshat Trumah: The Labour of Gratitude

[4]

Korban – Wikipedia

[5]

Tish’a B’Av – The Ninth of Av, fast commemorating the destruction of the two Temples – תשעה באב

[6]

What Is Sinat Chinam, or Baseless Hatred? | My Jewish Learning

“What made you believe in Christianity?”

Answered by Claire-Edith de la Croix

Catholic sister. Jewish convert via Evangelicalism.

Important Note 1: This is a very private and personal account. It applies only to me and my personal spiritual journey, no one else’s.

Tl;dr – God did it.

Part I – Foundations

There were some early encounters with Christians, of course, not all of them pleasant

[1]

Part II: Intellectual Curiosity

My PhD dealt specifically with Catholic women religious

[2]

Part III: The light bulb pops and the penny drops.

Again, I am leaving out a lot of personal biographical detail because it is not directly pertinent to the question and this answer is quite long enough, thank you.

The presenter was talking about the sacrifice of Jesus on the Cross. He said it was the ultimate sin offering, the final one.

I recalled the principle in Jewish thought and commentary that in Hebrew is defined as the remedy preceding the injury (הקדמת תרופה למכה). I thought of it over and over. (This link is an explanation in English from an Israeli yeshiva
[3]
.)
I knew that once the Temple was destroyed (the event we call the horban), Jews were no longer able to make the sin offerings, the sacrifice for forgiveness of sins, of transgressions against halacha. (The destruction of the Temple was an unspeakable tragedy for that very reason, partly explained at this link to an article in Wikipedia
[4]
.)
All my life I had been fasting and mourning the horban annually on the Ninth of Av
[5]
.
Jesus was crucified just a few years before the horban.
Other, less directly related “things I knew”, were also in the mix.

And that is how I became a Christian.

Note: I am well aware of rabbinical explanations of the horban, particularly indiscriminate hatred

[6]

(שנאת חינם), but no matter what, it would not have happened had God not permitted it.

Footnotes

[1]

‎Claire-Edith de la Croix (קלייר-עדית)‎’s answer to What is the most racist thing someone has said to you?

[2]

Nuns? Sisters? Religious as a noun?

[3]

Parshat Trumah: The Labour of Gratitude

[4]

Korban – Wikipedia

[5]

Tish’a B’Av – The Ninth of Av, fast commemorating the destruction of the two Temples – תשעה באב

[6]

What Is Sinat Chinam, or Baseless Hatred? | My Jewish Learning

“If Jesus fulfilled all the prophecies, why didn’t the Jews accept him?”

They rejected Jesus as Messiah precisely because he suffered. As the Apostle says the message centering on the cross of a suffering Messiah is “foolishness” and a “stumbling block” in the eyes of Jews and Gentiles. Jesus fulfilled many prophecies such as the oracles of a new David and as the Suffering Servant oracles. Later on he will reunite ethnic Israel and ruler them as king, but he already fulfilled Daniel ‘s oracle of the stone that would knock all the other kingdoms into pieces by his suffering and death he brought peace, not by the sword but by transforming men’s hearts into the “likeness” and “image” of God.

If Jesus had not done countless miracles and exorcisms which the rabbis themselves acknowledged he did (in historic rabbinical literature when they accused him of being a warlock) no one could have taken his claim to Messiah ship very seriously. He also taught “with authority” meaning that he taught them directly with the same authority that the books of Moses possess not by exegesis or interpretation of their scripture. Today many rabbis bend the Suffering Servant oracles to claim that they refer only to Israel as a collective entity, rather than a collective “servant” as manifested in one specific servant. I think this is quite a stretch as an interpretation of the actual text.

This is a wonderful question one that’s probably best suited for the highly intelligent Claire-Edith de la Croix who as a Jew turned Catholic contemplative is actually an expert here.

https://www.quora.com/profile/Claire-Edith-de-la-Croix

Thank you to the writer of this, the Catholic evangelist Edward Graveline

“Here’s another one that happened to me. I was teaching Catholic apologetics in a parish in Las Vegas, NV, and had about 50 students. Many of the Catholic students brought their Non-Catholic friends or family members. One lady brought her brother who was a Baptist. He was really tall too.

We were going over the Sinlessness of Mary. He stood up with Bible in hand and said, “LOOK, it says here in Romans 3 that ALL HAVE SINNED AND Fallen short of the Glory of God.

I asked him if he knew the Bible well. He said YES, I am a Baptist!

I asked him if he knew what was in the Ark of the Covenant. He said Yes, there were three things in it. The Ten Commandments, the manna, and the shepherd’s staff. I asked him if there was another name for the manna. He said, yes, they also called it the bread from Heaven. And I asked him if the Ten Commandments could also be called the WORD of God since it was just that. He said Yes. I asked him about the Shepherd’s staff and he said it symbolized the high Priesthood of Aaron the brother of Moses.

So I asked him, “WHO is thee High Priest and Who is the Bread from Heaven and Who is the Word of God?” He said “JESUS!” I asked him “Was Jesus in the ARK of the Covenant?” He said, “Now that I think of it, YES, He was in the ARK.

I said, then let’s go to 1 Sam 6 where Uzzah was carrying the Ark and it started to tip over and he put his hand on the Ark, – what happened to Uzzah? He said, “HE DIED!” I asked him “But WHY did he die?” He said, “Probably because he had sin on his soul,” I said yes, nothing unclean could touch that ARK.

I said lets go to a young girl named Mary who had the Angel Gabriel appear to her and say, “HAIL FULL OF GRACE” He did not even use her name, just called her Full of Grace. SHE is now carrying that same Word of God, that same Bread from Heaven and that same High Priest, how in the world could she have had sin on her soul – She would have died!!!!

He said, “Hmmm I never thought of that!” Today he is a Catholic priest!!!”

Although exaggerated in some places this open source follow the money documentary really is very good in my opinion.

Why is God’s gift of tongues for private use when that sows doubts to believers that do not speak in tongues by wondering if they even have the Holy Spirit because the Holy Spirit is not praying for them also?

As a general rule it’s always good to ask why a gift is given. The gift of tongues is a form of what we call the gift of “piety” it has to do with the vertical relationship (up and down) between you and God. It has to do with you having a heartfelt and lived out experience of how much God loves me so much so that you cry out in jubilation under the inspiration of the same Holy Spirit.

Prophecy by contrast in first Corinthians it’s all about building up the body of Christ. In contrast Paul wants to level out the Corinthians’ exaggerated self focus, manifested in their self satisfied appraisal of tongues. Paul, as a pastor, their Bishop is saying it can’t become all about “me and Jesus” up and down but also you must care about the other children of God and work out our common salvation together as a community. It can’t be all about me and my spiritual gifts for that matter either.

Professor Richard McBrian wrote something that I consider a very good summary of this. He is a little bit too liberal in certain areas like moral theology but I think he does an excellent job here.

“Seen in its most positive light, the gift of tongues is a form of non discursive prayer, not unlike the protracted “A” sound at the end of the chanted “Alleluia” or the spontaneous but unstructured communications of a child who has not yet learned to speak. Others have compared it to the gift of tears, i.e., a religious experience by which a person is moved to a profound sense of sorrow for sin, repentance, adoration, or gratitude before God. Such tears are no different from any others, but their religious significance goes far beyond the merely physical. So, too, does that of the gift of tongues.

“In psychological terms we could say that it is the voice of the subconscious rising to God, find in a manner of praying which is analogous to other expressions of our subconscious in dreams, laughter, tears, painting, or dance,” Cardinal Suenens observes.” This prayer within the depths of our being heals at a profound yet often perceptible level hidden psychological wounds that impede the full development of our interior life”(A New Pentecost? Page 103)

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Scott Spears

· Tue

Wouldn’t it be better to know what you had prayed for to give the Father thanks in Jesus name for answers to prayers?

What benefit does praying in tongues do when you do not know if the Holy Spirit is “praying” or the Holy Spirit is edifying you?

Feeling good while praying in tongues does not validate praying in tongues at all.

So better to pray normally to know when you get an answer to prayer than praying by tongues when you do not know what is actually going on.

And I would direct my prayers to Jesus at that throne of grace and by Him, I can pray to the Father too.

1 Timothy 2:5 For there is one God, and one mediator between God and men, the man Christ Jesus;

Hebrews 4:12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.

15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

John 14:6 Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.

13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.

14 If ye shall ask any thing in my name, I will do it.

There is no other way to pray unless we give the credit and glory to answer prayers to somebody else besides the Son.

John 10:1Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber…

7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.

Jesus is the door;

Have you noticed how the RCC puts themselves between you and Jesus as if the RCC is the door?

Dana Nussberger

· Wed

Yes, I see your point.

I was trying to contextualize the common scriptures about these gifts not to make a judgment on anyone’s church discipline. Why I don’t even know what church discipline you or anyone else have in mind.

In my experience within Catholic Charismatic Renewal there is a time for everyone to pray in tongues during the public worship but interpretation is a different matter

Scott Spears

· Wed

Well by reproving tongues for private, it does prevent non tongue speaking Catholics from being assaulted by this other false teaching that “if you so not speak in tongues, you do not have the Holy Spirit and therefore you are not saved.”

Believe it or not, I also have heard this saying among Pentecostals and Charismatics that all Catholics are going to hell. Then I pointed out to that preacher I was working with at Wal-Mart that there is such a thing as a Catholic Charismatic Church and they speak in tongues to. That got him to back off of that judgment as he said “maybe some of them are saved too..”

I believe that any Catholic that believes in the Lord Jesus Christ and that God has raised Him from the dead ARE SAVED.

However the Catholic Catechism says otherwise even though I have heard some Catholics believe they are saved, but they do not believe everything the RCC teaches per that catechism.

Usually the devout Catholics deems them as “cafeteria Catholics” in picking what they want to believe.

Anyway, just trying to promote those that believe tongues are for private use to “think again” by going to Jesus Christ at that throne of grace in prayer for help to see the truth so that He will help them depart from that tongue and pray normally so that they would know when they get an answer to known prayers and give the Father thanks in Jesus’s name for answers to prayers.

Dana Nussberger

· Wed

“Anyway, just trying to promote those that believe tongues are for private use to “think again” by going to Jesus Christ at that throne of grace in prayer for help to see the truth so that He will help them depart from that tongue and pray normally so that they would know when they get an answer to known prayers and give the Father thanks in Jesus’s name for answers to prayers.”

That’s a good answer but to put make it clear to me are you talking about tongues with interpretation(1Cor 12:10)

Scott Spears

· Wed

I believe the real God’s gift of tongues will come with interpretation for God to speak unto the people for why it is never for private use. Best to promote normal prayer instead since He does want us to pray.

Dana Nussberger

· Wed

Well that seems like a good interpretation or stance to take to me.

Dana Nussberger

· Wed

In other words the tongues you have in mind would be directly related to prophecy indeed the experience of one would go in and out like hand in glove. Alternating with the mind and the spirit with the other in a public setting where there was an interpreter assisting tongues worshippers.

Scott Spears

· Wed

The gift of prophesy which the believer understands for why he needs no interpretation since it is in his own language, is not the gift of tongues at all.

The gift of tongues is in a language that the tongue speaker does not understand for why even the tongue speaker needs interpretation from another member of the body of Christ for himself to understand that tongue for that tongue to be fruitful to himself as a tongue speaker.

Dana Nussberger

· 23h

Yes I was thinking of Paul’s distinction that prophecy is for the mind and of the mind and oriented toward the other. It sounded like your main point was that for tongue to be effective has to be interpreted and that requires two or more person and a public assembly, which sounds logical to me.

Dana Nussberger

· 23h

The theory of justification can be so hard fully understand. This is hard to get precisely because it is a profound insight in the big picture questions and the meaning of your walk with God. It’s also tough because the effects of grace are often invisible.

Scott Spears

· 11h

In our walk with the Lord, we shall be judged by what we lay on that foundation ( salvation ) which Christ has laid. If a believer foolishly sows to the flesh in reaping corruption, thus defiling the temple of God, then in that day of judgment, he will be left behind to die a physical death vs 16–17, but he is still saved vs 15 even though he will suffer a loss.

That loss will be keen because when he is resurrected after the great tribulation, he will not be like the firstfruits that are like the angels that never die and never marry and lives in that City of God, but at least the power of the second death will not be over him’ Revelation 20:1–6. He is free to marry in raising up the generations by him as he serves the King of kings as kings and priests in that 1000 year reign of Christ. He & his generation will need to eat from the tree of life which is for the healing of the nations in that city of God that comes down from Heaven to earth.

As there are vessels unto honor that do depart from iniquity looking to His help daily, so are there vessels unto dishonor that did not depart from iniquity by not looking to Him for help to do that daily, for when the time the Bridegroom shall come.

The vessels unto dishonor are still in His House per 2 Timothy 2:20 in that call to depart from iniquity in 2 Timothy 2:19–21 and so those left behind are still saved and shall be resurrected after the great tribulation as a testimony to the power of God in salvation by grace for all those who believe in Jesus.

Dana Nussberger

· 23h

There are legitimate differences between the traditional Catholic and the traditional Protestant position but they’re not necessarily the differences that or all or many individuals have in mind. But nothing in traditional Catholic doctrine indicates that Catholics believe that a certain number of good choices or good works merit eternal salvation and perfect happiness in heaven.

Scott Spears

· 10h

The source is the Catholic Catechism;

Catechism of the Catholic Church – IntraText (vatican.va)

1113 The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments.

There are seven sacraments in the Church: Baptism, Confirmation or Chrismation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.”

~~~~

1129 The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation.

~~~~

837 “Fully incorporated into the society of the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who – by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion – are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but ‘in body’ not ‘in heart.'”

~~~~

“Outside the Church there is no salvation”

846 How are we to understand this affirmation, often repeated by the Church Fathers?

Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:

Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.

~~~~

****

My quote: For the unbelievers…….

****

~~~~

847 “This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:

Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience – those too may achieve eternal salvation”

~~~~

****

My quote: Even though the Pope presently said that Catholics are not to convert unbelievers but non-Catholic Christians…

****

~~~~

848 “Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men.”

~~~~

Devout Catholics do acknowledge some Catholics as being “cafeteria Catholics” when they pick and choose what they believe. Apparently, now does the Pope.

Do Presbyterians know everything written in their Catechism? Probably not, but because of apostasy within my former Covenant Presbyterian Church and nobody was listening, I withdrew my membership & left.

Thanks to Jesus Christ for His help, I follow Him by faith as He is my Good Shepherd & Friend to help me to follow Him in these latter days where faith is hard to find. I am looking for the Bridegroom to return soon.

Dana Nussberger

· 8h

Certainly the signs of the end times are close at hand. I have something to be geek so of course I’m hoping we will have another 100 or 200 years to develop technology and society

Scott Spears

· 5h

Matthew 24:32 Now learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: 33 So likewise ye, when ye shall see all these things, know that it is near, even at the doors.

The biochip for buying & selling is being done in Europe but it is not “the” mark of the beast until it is the only way to buy & sell during the great tribulation ad those who receive that mark will go to the lake of fire.

They are ready to build the third Temple in Jerusalem and prophecies in Daniel 9 states that once the order goes out to build that Temple, was the beginning of the great tribulation.

All of that will take place after the pre great tribulation rapture event when God will judge His House first and after that, a third of the earth will get burned up; Revelation 8:7 with Luke 17:26–37

That will set the stage for the New World Order as they will insist on pooling resources and getting everyone in line by taking the mark of the beast.

For all of those armies prophesied to march against Jerusalem, then the western hemisphere has to be the one that gets burned up, including USA which I believe is that Babylon in Revelation 18th chapter being the center of commerce in the world for the merchants of the seas to be standing afar off like that because of the plagues within her.

With Biden purposefully incentivizing migrants to come by its first wave and while purposefully dragging the heals in providing for all the waves after that, plus having the ATF arm those migrants, desperate migrants will be committing crimes and may even start a civil war thus allowing the government to turn USA into a police state in taking freedoms away from Americans and the Republicans are allowing Biden to do it because they both want the NWO to come while pretending for public appearance as for otherwise.

But I believe Jesus Christ will appear which will cause all those diabolical schemers to fall into their own net when destruction comes on America. Unfortunately, those saints not found abiding in Him & His words, will be left behind to die, but their spirits will be with the Lord in Heaven to await for their resurrection after the great tribulation.

But the schemers and the covetous leaders ad those that have gone astray and even former believers, along with unbelievers, will have one chance to call on Jesus to save them after the rapture for when that first angel spreads the everlasting gospel everywhere before destruction ( the end of this world as we know it ) comes. Note vs 14 below.

Matthew 24:9 Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name’s sake.

10 And then shall many be offended, and shall betray one another, and shall hate one another.

11 And many false prophets shall rise, and shall deceive many.

12 And because iniquity shall abound, the love of many shall wax cold.

13 But he that shall endure unto the end, the same shall be saved.

14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.

Now tie in verse 14 with the angel that spread the everlasting gospel before the 2nd angel announces the fall of Babylon.

Revelation 14:6-13 KJV – And I saw another angel fly in the – Bible Gateway

That destruction has to come second for why the 3rd angel is warning everyone of the consequence for taking the mark of the beast which is the lake of fire as that fiery calamity will bring about the New World Order for the rest of the 2/3rds parts of the world.

So while most believers think the gospel has to be preached to all the world first before the end comes, that first angel will do that after the rapture before the end comes.

That is why all believers should heed Jesus’s warning to be ready at all times or else… and so like the fig tree, all the signs are there and at the door.

So no, I do not believe we will have 100 or 200 years more to go for why we should be looking to Jesus for help to be ready & willing to go when He comes, because the cares of this life can be a snare where believers can be overcharged by making commitments and pledges and promises that they will need His forgiveness to set hem free and to rest in Him to help them to follow Him for when it is time to go in leaving this life & our loved ones behind. I am praying for His help to escape.

Luke 21:33-36 KJV – Heaven and earth shall pass away: but – Bible Gateway

Dana Nussberger

· 4h

Thank you for taking the time to share all of that.

Scott Spears

· 3h

I thank the Lord for providing the time and opportunity to do so with His love in sing me as I can only hope in Him that He is ministering to others as I cannot really convince anyone of the truth when He has to help each of us to see the truth in His words and in the world around us.

1 Corinthians 3:5 Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

6 I have planted, Apollos watered; but God gave the increase.

7 So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

I thank the Lord for His ministering to you.

May God bless you in the knowledge of Him more each day as I pray the same for me.

Dana Nussberger

· 3h

very true and I don’t aim at converting you to Catholicism I’m just trying to share some precious pearls that I’ve gained over time related to justification and the beauty of 1st Clement.

Only God can fix the church. Only God can reunite the scattered sheep

Dana Nussberger

· 4h

Catholics have some points of commonality especially as regards the Antichrist, the tribulation, and the other event though the order may be somewhat different. Actually have videos on rumble they give you a pretty good introduction.

Catholics are actually going to be in the midst of a little bit of an argument about the specifics some like father Blount proposed dramatic interventions such as the illumination of conscience and the warning along the same times immediately before the tribulation

Scott Spears

· 3h

Jesus did say that no man can know the hour or the day but only the Father knows, but He did say we can tell by the signs when it is at the door.

So look to Jesus to help you discern the times rather than Father Blount since he is on leave at the moment.

Dana Nussberger

· 8h

The Catholic Church has been here for 2000 years so as you can imagine there are layers and layers of teaching that are accumulating and terminology too. So things get complicated fast here Catholicism! The best basic principle I’d found is that Jesus has extended his authority to the church I think that you agree with that but but that community life takes on a different form in Catholicism and the idea the community can make legally binding rules is also there.

Scott Spears

· 5h

No. I do not agree with the authority extended to the church when Christ is the actual head of every believer and thus every church.

1 Corinthians 11:1 Be ye followers of me, even as I also am of Christ.

2 Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.

3 But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.

By citing himself as a follower of Christ is how Paul wants others to follow Christ also by his example.

So Paul is not the head nor the church, but Christ.

The Catholic & Protestant churches have become benefactors rather than servants.

Luke 22:25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors.

26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.

27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.

Do Catholic and Protestant leaders go after the members when they leave? No, they don’t. So hardly shepherds to the flock.

Dana Nussberger

· 8h

Now that doesn’t mean the church considers you to be unjustified or unsaved, if anything I could get means the church has to do a better job convincing other Christians that it’s trustworthy

Scott Spears

· 5h

Well the current Pope has been telling Catholics not to convert unbelievers but convert non-Catholic Christians back into the fold.

Maybe you can send an e-mail asking the Vatican if the Pope believes non-Catholic Christians are not saved for why he is telling Catholics to do that.

Dana Nussberger

· 7h

I have a few individuals in my Catholic community who are expecting the Antichrist and awarded the final event within the next 40 to 50 years. I have in mind here father Jim Blount. Archdiocese of Atlanta, Georgia | Society of Our Lady of the Most Holy Trinity

Unfortunately in my experience these people are too many times viewed with scorn by the higher ups

Scott Spears

· 4h

Reads at the link, Father Blount has taken a time away for prayer and rest.

Antichrist as applied in scripture means “instead of Christ” or to be precise “instead of the Son” since Jesus is the Christ.

1 John 2:18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

20 But ye have an unction from the Holy One, and ye know all things.

21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

So we need the Lord’s help to give us wisdom and discernment to see who is trying to take our eyes off of Christ when He is the Good Shepherd as well as the Bridegroom that shall be coming soon for the abiding bride of Christ.

The real Holy Spirit would never draw attention to Himself but the spirits of the antichrist would.

The real holy Spirt in us would always keep our eyes on the Son whereas the spirit of the antichrist would not.

So no Pope nor charismatic leader nor church nor spirit thinking that is the Holy Spirit when it is not, should take our eyes off of the Son when Jesus is the Bridegroom for Who we should be looking for in these latter days where faith is hard to find.

Dana Nussberger

· 23h

Terminology is another issue. “Merit” may not mean the same thing in the 3th century as it does in the 16th century as it does in the 21st century. Differences in terminology cause profound confusion today.

Scott Spears

· 10h

I can agree with that. Some words in the Bible like uncleanness is not being used today for why many do not see “masturbation” as uncleanness being listed in between fornication and lasciviousness which means sexual excessiveness.

Galatians 5:19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,

20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,

21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Saved believers that do such things without looking to Jesus for forgiveness and help to depart from those sins & to keep them from their sins, are at risk of being left behind at the rapture event. They are still saved, but missed out on being partakers of the firstfruits of the resurrection for why they will die, but their spirits will be with the Lord in Heaven to await for their resurrection after the great tribulation as vessels unto dishonor in His House. This is the terror of the Lord in vs 11.

2 Corinthians 5:7 (For we walk by faith, not by sight:)

8 We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

9 Wherefore we labour, that, whether present or absent, we may be accepted of him.

10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

And yet the grace of our Lord is seen by how they are still saved even as vessels unto dishonor in His House as they will testify to the power of God in salvation for all who believe in Jesus Christ, even in His name.

John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Dana Nussberger

· 23h

To me the best summary of time was truth concerning this issue comes from one of our Pope St. Clement of Rome.

Scott Spears

· 10h

In Pope Clement’s first epistle to the Corinthians, although a hard read, he was browbeating the church in giving them a guilt trip by showering a bunch of scriptures at them into giving a portion from their collections to his collectors from Rome apparently out of covetousness.

Paul told the church at Corinth this order that they were to set aside a portion from the bounty to support the missionaries in the field each Sunday ( the first day of the week ) and anyone that church meet with their approval.

1 Corinthians 6:1Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

4 And if it be meet that I go also, they shall go with me.

Pope Clement did not meet their approval as a “missionary” in the field when he is operating from the City of Rome in an established church.

Paul prefer the bounty be ready for him ahead of time so that when he comes, there will be no special collection made that would be seen as covetousness in Paul’s second epistle to the churches at Corinth.

2 Corinthians 9:1For as touching the ministering to the saints, it is superfluous for me to write to you:

2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

So Pope Clement was being covetous in trying to rule over all the churches into giving them a portion of their bounties to his collectors from Rome in service to him.

And yet Jesus said…

Matthew 20:25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

26 But it shall not be so among you: but whosoever will be great among you, let him be your minister;

27 And whosoever will be chief among you, let him be your servant:

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

For the RCC to base their church on Peter, one should see Peter’s example because he never started that practice where he was getting a portion from every church established for his own use as if operating from Rome which he was not. Peter as well as Paul were executed in Rome.

So one can imagine a lot of compromising being done by “leaders” for that “church” to exist in Rome when they begin to set rules over the churches in the hopes of insuring their revenue. Even like no salvation outside the Catholic Church and getting them to be enslaved to a system of works as if also necessary for salvation.

When one looks at Peter and the early church by the grace of God and His help, one can see the biggest rip offs of the Catholics faith in Jesus Christ for salvation.

In spite of laboring in unbelief for salvation, when a Catholic believe in the Lord Jesus Christ & that God has raised Him from the dead, they are saved. They just need His help to see that they are saved to stop laboring in unbelief and leave that Catholic Church signifying their faith in Christ that they are saved without the RCC.

Dana Nussberger

· 8h

I came away with a different sense I didn’t perceive it as “browbeating” but as a prophetic word of warning concerning God’s inevitable judgment

Scott Spears

· 6h

Well, browbeating was implied when the whole point of throwing a whole slew of scriptures at them was to “guilt trip” them for being “jealous” for not giving a portion of their collection to his collectors from Rome. You might find that charge of jealousy if you look carefully in Clement’s first epistle to the Corinthians.

However in Paul’s 2nd epistle to the Corinthians..

2 Corinthians 9:7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:

9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever…..

15 Thanks be unto God for his unspeakable gift.

Paul was explaining that what the believer gives is between himself and God and nobody else’s business, not even the church’s, because the church is to believe God is able to raise up cheerful givers.

By insisting on tithes and pledges, then the church as well as the priests cannot preach to believers about having faith in God to provide individually when as a church, they do not, but look to people to keep up their tithings and their pledges of giving.

So in the eyes of the poor, the church’s faith is dead in God providing for the church and thus for themselves when the church is not leading by example. That is what James was talking about in James 2nd chapter for how the church was neglecting the poor by sending them away with an empty blessing as if saying so to the poor, God will provide for them when the church will not meet their immediate needs from the bounty they have collected to feed those & clothe those that are about to perish from starvation and the elements.

That is why that church’s faith in God to provide is dead for why the church’s faith will not “profit” the poor nor “save” the poor, as the church was not leading by example.

BTW, most Christian churches are guilty of that today… not just the Catholic Church; even though they do give to the poor, but yet look to the members to provide by keeping up with their tithes and pledges rather than on God in raising up cheerful givers.

You can check and see “ if “ that type of collection is continuing in the Catholic church today for a local Catholic church in giving to the hierarchy above them like to an archbishop if not also to the Pope at Rome. I am not that familiar with that system, seeing how I am not Catholic. I do not think they would publish that to be read on the internet and so I would say only a practicing Catholic can check internally what the local Catholic church actually does with their collection, besides what they think they know. Course, if the church publish it in their annual budget report of where the collection goes to, one may find out that way too.

The Presbyterians were doing that too but last I recall, the church had given it as an option for members to opt out in giving to the overheads. I have withdrawn from the church and so I do not know for sure if they are continuing it or not.

Dana Nussberger

· 5h

“for not giving a portion of their collection to his collectors from Rome.” I don’t remember that part.

The main crisis that Clement is addressing is the fact that some members have removed their pastors without a good reason

Scott Spears

· 4h

Clement was citing that from scripture; or trying to; he was not saying that was what was happening in that church or churches because he was rebuking the churches for not being liberal in their giving outward to others thus inferring “indirectly” the church rejecting his collectors from Rome.

Like I said, hard read, but he is writing for a reason and all of that espousing was for the benefit of extorting from them a portion of their bounty for himself at Rome.

Scott Spears

· 3h

The quote is my reading that in his epistle rather than a direct quote from Clement.

Hopefully you will spot one of my more recent reply albeit a long one since it involves quoting a couple of sections to see that offense as to be directed at Clement and those that serve him ( the sneering ) rather than any internal turmoil within the church itself in showing from that epistle from Clement that is what I was reading as per my quote.

Dana Nussberger

· 5h

“Jealousy” Yes envious of their pastors’ office. If there was ever any mention of a collection of money in the original text of 1 Clement please point me to the appropriate chapter

Scott Spears

· 3h

First Epistle to the Corinthians | EWTN

The first section #1 by “And it is only a few rash and headstrong individuals that have inflamed it to such a degree of madness that your venerable, widely-renowned, and universally and deservedly cherished name has been greatly defamed. Indeed, was there ever a visitor in your midst that did not approve your excellent and steadfast faith?”

Which the Corinthian church is know by their charity as Paul did boast.

2 Corinthians 9:1For as touching the ministering to the saints, it is superfluous for me to write to you: 2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. 3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. 5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

Back to Clement’s first epistle’ 3rd section; the jealousy part.

3. All splendor and scope for expansion were bestowed upon you, and then the Scripture was fulfilled: The beloved ate and drank, and he waxed large and fat, and then he kicked out. From this sprang jealousy and envy, strife and sedition, persecution and anarchy, war and captivity. Then the dishonored rose up against the honored, the ignoble against the highly esteemed, the foolish against the wise, the young against their elders.

Hence Clement saw those he sent to collect as the honored that the church was rejecting..

34. The good workman with assurance receives the bread of his labor; the slack and slothful cannot look his employer full in the face. It is our duty, therefore, to be prompt to do good; for on Him depends everything. Indeed, He says to us by way of warning: Here comes the Lord, and with Him comes the award He makes, to pay each one according to His work.

Here is Clement making a case for “our work” to be supported as they would serve Him “seemingly with the portions the church was supposed to give to him at Rome”. I know you might think he is referring to inside the church, but no.

37. Let us, then, brethren, do soldier’s duty in downright earnest under the banner of His glorious commands. Let us observe those who are soldiering under our commanders, and see how punctually, how willingly, how submissively they execute the commands! Not all are prefects, or tribunes, or centurions, or lieutenants, and so on; but each in his own rank executes the orders of the emperor and the commanders. The great cannot exist without the small, nor can the small without the great. A certain organic unity binds all parts, and therein lies the advantage. Let us take our body. The head is nothing without the feet, and the feet are nothing without the head. The smallest organs of our body are necessary and valuable to the whole body; in fact, all parts conspire and yield the same obedience toward maintaining the whole of the body.

Clement is trying to established a hierarchy for the collection that is “rightfully” due.

38. Therefore let the whole of our body be maintained in Christ Jesus, and let each submit to his neighbor’s rights in the measure determined by the special gift bestowed on him.

Clement is trying to establish rights to their collection as if the church at Rome is their neighbor.

39. Witless, unintelligent, foolish, and uninstructed persons mock and sneer at us because they have an overweening opinion of themselves.

Clement is being a hypocrite here in the above quote.

Anyway… Clement is addressing those that are rejecting him and them that were sneering at them as that jealousy is directed at Clement and his collectors from Rome.

It is a hard read but you can see where he is addressing the offenses as directed at him and those he sent.

He is not talking about what was happening in that church as if the members were disrespecting the elders in that church or anything like that.

They were rejecting his claim and his right to the portion of the bounty collected each Sunday.

You may read it again and spot more clues to that being the actual intent of the message with a more discerning eye with His help.

Dana Nussberger

· 2h

Not necessarily. First off it is important to remember Clement is writing this at least 25 years after second Corinthians. I love first Clement so I have a copy of it on my desktop. Here Clement is pointing out that the problems that Saint Paul talked many years before about the tendency to pride and schism are coming again to full flower. The “honored” refer to the elders especially the shepherds deposed by the seditionists. Clement remains highly focused on that topic throughout even though he branches out into long reflections on other things

“Chapter 3. The Sad State of the Corinthian Church After Sedition Arose in It from Envy and Emulation.

Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, My beloved ate and drank, and was enlarged and became fat, and kicked. Deuteronomy 32:15 Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. Wisdom 2:24 erred

Πᾶσα δόξα καὶ πλατυσμὸς ἐδόθη ὑμῖν, καὶ ἐπετελέσθη τὸ γεγραμμένον: Ἔφαγεν καὶ ἔπιεν, καὶ ἐπλατύνθη, καὶ ἐπαχύνθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος.

ἐκ τούτου ζῆλος καὶ φθόνος, καὶ ἔρις, καὶ στάσις, διωγμὸς καὶ ἀκαταστασία, πόλεμος καὶ αἰχμαλωσία.

οὕτως ἐπηγέρθησαν [*] οἱ ἄτιμοι ἐπὶ τοὺς ἐντίμους, οἱ ἄδοξοι ἐπὶ τοὺς ἐνδόξους, οἱ ἄφρονες ἐπὶ τοὺς φρονίμους, οἱ νέοι [*] ἐπὶ τοὺς πρεσβυτέρους.

διὰ τοῦτο πόρρω ἄπεστιν ἡ δικαιοσύνη καὶ εἰρήνη, ἐν τῷ ἀπολιπεῖν ἕκαστον τὸν φόβον τοῦ θεοῦ καὶ ἐν τῇ πίστει αὐτοῦ ἀμβλυωπῆσαι, μηδὲ ἐν τοῖς νομίμοις τῶν”

Scott Spears

· 2h

I leave you to the Lord to help you see otherwise as Clement was only addressing the sedition from him seeing himself in Rome as being the head of the church. Read #39

39. Witless, unintelligent, foolish, and uninstructed persons mock and sneer at us because they have an overweening opinion of themselves.

So the long tirade about them not giving is obvious to me why he was writing this epistle to the church.

Dana Nussberger

· Just now

How many times in the early literature does Paul and all the other early writers mentioned “sending” someone to make a collection. Clement never mentions that at all in fact he starts the letter with an apology for not hastily responding to what seems to be a request from some disgruntled Christian for an intervention

The letter is certainly not a “tirade”.

In fact from start to finish he offers them the mercy and the love of God the Father even as he spends considerable time explaining the meaning of the New Testament something that he has apparently memorized from Bolton from oral and or written sources.

Even goes as far as to say don’t be subordinate obedient to me but to God.

Dana Nussberger

· 4h

If you’re referring to Clement’s words about “the first fruits” that’s actually a reference to the Jewish idea of the priesthood of the first born and how Clement spiritualizes it. The first fruits are not donations but the first believers who were picked to be overseers and servants and shepherds of the community

Dana Nussberger

· 8h

I’ve written my understanding or at least part of it here Dana Nussberger’s post in Catholic Spirituality in the 21st Century

God is always laboring to get people who are trapped in lower satisfaction by wanting things and being totally absorbed in things other than him to be saved. But he won’t do it without you freely saying yes.

Scott Spears

· 5h

I went to that link and saw only a small portion as mentioned from Clement’s first epistle… I think.

Although this was not the one I had read that was a hard read, as that one site listed three links to different translation of it in English, but this is a different site and it presented it better to read than the other one did.

First Epistle to the Corinthians | EWTN

Anyway, that third section is suspect in wondering if it conveyed fully in English from the Greek that I read an English translation from ( there were 3 mind you ) even though this was easier to read.

Jealousy is mentioned and expounding on the evil of disrespecting the elders for how in times [assed, they were kicked out, meaning the church rejected his collectors from Rome.

But thank you anyway for sharing that link although I think it kind of overlooked the point Clement was making. hoping to “extorted” the churches to give.

Well, it comes that way off to me. Clement had no authority to ask that from local churches not in Rome, but he was hoping to rule over all the churches and be served by them as a benefactor.

If Peter & Paul did not start it, then why should anyone believe Clement?

READINGS

FIRST READING

From the book of Sirach
44:1-2, 16a—45:5

Praise of the fathers: from Enoch to Moses

Now will I praise those godly men,
   our ancestors, each in his own time:
The abounding glory of the Most High’s portion,
   his own part, since the days of old.

[ENOCH walked with the Lord and was taken up,
that succeeding generations might learn by his example.]

NOAH, found just and perfect,
   renewed the race in the time of devastation.
Because of his worth there were survivors,
   and with a sign to him the deluge ended;
A lasting agreement was made with him,
   that never should all flesh be destroyed.

ABRAHAM, father of many peoples,
   kept his glory without stain:
He observed the precepts of the Most High,
   and entered into an agreement with him;
In his own flesh he incised the ordinance,
   and when tested he was found loyal.
For this reason, God promised him with an oath
   that in his descendants the nations would be blessed,
That he would make him numerous as the grains of dust,
   and exalt his posterity like the stars;
That he would give them an inheritance from sea to sea,
   and from the River to the ends of the earth.

And for ISAAC he renewed the same promise
   because of Abraham, his father.
The covenant with all his forebears was confirmed,
   and the blessing rested upon the head of JACOB.
God acknowledged him as the first-born,
   and gave him his inheritance.
He fixed the boundaries for his tribes,
   and their division into twelve.

From him was to spring the man
   who won the favor of all:
Dear to God and men,
   MOSES, whose memory is held in benediction.
God’s honor devolved upon him,
   and the Lord strengthened him with fearful powers;
God wrought swift miracles at his words
   and sustained him in the king’s presence.
He gave him the commandments for his people,
   and revealed to him his glory.
For his trustworthiness and meekness
   God selected him from all mankind;
He permitted him to hear his voice,
   and led him into the cloud,
Where, face to face, he gave him the commandments,
   the law of life and understanding,
That he might teach his precepts to Jacob,
   his judgments and decrees to Israel.

RESPONSORY
Deuteronomy 6:4; 7:9; 6:5

Hear, O Israel, and carefully keep what the Lord has commanded you,
— and you will know that the Lord your God is a faithful God,
true to his promises and merciful to all who love him.

You shall love the Lord your God with all your heart
and with all your soul and with all your strength.
— And you will know that the Lord your God is a faithful God,
true to his promises and merciful to all who love him.

SECOND READING

From a letter to the Corinthians by Saint Clement I, pope and martyr
(Nn. 31-33: Funk 1, 99-103)

From the first, faith has been God’s means of justifying men

God’s blessing must be our objective, and the way to win it our study. Search the records of ancient times. Why was our father Abraham blessed? Was it not because his upright and straightforward conduct was inspired by faith? As for Isaac’s faith, it was so strong that, assured of the outcome, he willingly allowed himself to be offered in sacrifice. Jacob had the humility to leave his native land on account of his brother, and go and serve Laban. He was given the twelve tribes of Israel.

Honest reflection upon each of these examples will make us realize the magnitude of God’s gifts. All the priests and levites who served the altar of God were descended from Jacob. The manhood of the Lord Jesus derived from him. Through the tribe of Judah, kings, princes and rulers sprang from him. Nor are his other tribes without their honor, for God promised Abraham: Your descendants shall be as the stars of heaven.

It is obvious, therefore, that none of these owed their honor and exaltation to themselves, or to their own labors, or to their deeds of virtue. No; they owed everything to God’s will. So likewise with us, who by his will are called in Christ Jesus. We are not justified by our wisdom, intelligence, piety, or by any action of ours, however holy, but by faith, the one means by which God has justified men from the beginning. To him be glory for ever and ever. Amen.

What must we do then, brothers? Give up good works? Stop practicing Christian love? God forbid! We must be ready and eager for every opportunity to do good, and put our whole heart into it. Even the Creator and Lord of the universe rejoices in his works. By his supreme power he set the heavens in their place; by his infinite wisdom he gave them their order. He separated the land from the waters surrounding it and made his own will its firm foundation. By his command he brought to life the beasts that roam the earth. He created the sea and all its living creatures, and then by his power set bounds to it. Finally, with his own holy and undefiled hands, he formed man, the highest and most intelligent of his creatures, the copy of his own image. Let us make man, God said, in our image and likeness. And God made man, male and female he made them. Then, when he had finished making all his creatures, God gave them his approval and blessing: Increase and multiply, he charged them.

We must recognize, therefore, that all upright men have been graced by good works, and that even the Lord himself took delight in the glory his works gave him. This should inspire us with a resolute determination to do his will and make us put our whole strength into the work of living a Christian life.

RESPONSORY
See Daniel 9:4; Romans 8:28

The Lord our God is strong and faithful,
true to his promises and merciful to those who love him,
— and to all who keep his commandments.

For those who love God, everything works together for good.
— And to all who keep his commandments.”

https://www.ibreviary.com/m2/breviario.php?s=ufficio_delle_letture

Reflection and/or commentary

Today’s beautifully rich passage from Apostolic Father St. Clement of Rome summarizes the New Testament’s approach to justification (being made righteous by God). Being transferred from a state of not being able to live in Heaven “being a child of Adam” “a child of wrath” (Eph 2:3) is only possible by trusting in the one who gives us a new birth and a new creation, a new start for all of humanity in Jesus Christ. With the spiritual patrimony of Adam (and Eve) we simply lack the strength and “desire” to live out the spiritualized “law” of God that governs the life of love that is “eternal life”. St. Clement of Rome summarized the teaching of Saint Paul before Saint Augustine pondered it. He comments

“It is obvious, therefore, that none of these owed their honor and exaltation to themselves, or to their own labors, or to their deeds of virtue. No; they owed everything to God’s will. So likewise, with us, who by his will are called in Christ Jesus. We are not justified by our wisdom, intelligence, piety, or by any action of ours, however holy, but by faith, the one means by which God has justified men from the beginning.”

But contrary to the theory of justification condemned at the council of Trent the objective of justification is not simply that God pretends that we are different, because Jesus suffered and died. In fact, because Jesus has removed our sin had given us the Holy Spirit we are actually transformed, re- conformed to the image of Jesus Christ by the power of the Holy Spirit. Good works springing from a renewed heart are not only signs that our legal status has changed or that God the Father chooses to put up with us but that “in” or united with Jesus Christ we who were created to be divine image bearers are renewed in our freedom from sin, by a transformative taste of the life of Heaven. This transformative taste is especially apparent in our prayer and in our works when recognizing how much God has loved us we choose to obey his “new commandment” to love one another, caring for each other’s needs, and building one another up without compromising ourselves by ulterior religious motives (like the spiritual pride of the Pharisees) which would again direct our love away from God and others and back toward ourselves. Jesus has given us a shot at “eternal life” precisely by transforming us, gradually remaking us in the sacraments to make us free to walk by faith and take on the image of Jesus Christ. Our hearts, our desires, our actions really have been changed. Still the wretched effects of this concupiscence dwell in our bodies continuing to pull us off course away from the natural self-giving love that characterizes “eternal life” in Heaven. So, you see the journey does afford us opportunities to increase in merit as Trent the council of Trent said. Why? Because

“Even the Creator and Lord of the universe rejoices in his works. By his supreme power he set the heavens in their place; by his infinite wisdom he gave them their order.”… “We must recognize, therefore, that all upright men have been graced (adorned) by good works, and that even the Lord himself took delight in the glory his works gave him. This should inspire us with a resolute determination to do his will and make us put our whole strength into the work of living a Christian life.”

READINGS

FIRST READING

From the letter of the apostle Paul to the Ephesians
5:21—6:4

Christian life in the family and in society

Defer to one another out of reverence for Christ.

Wives should be submissive to their husbands as if to the Lord because the husband is head of his wife just as Christ is head of his body the church, as well as its savior. As the church submits to Christ, so wives should submit to their husbands in everything.

Husbands, love your wives, as Christ loved the church. He gave himself up for her to make her holy, purifying her in the bath of water by the power of the word, to present to himself a glorious church, holy and immaculate, without stain or wrinkle or anything of that sort. Husbands should love their wives as they do their own bodies. He who loves his wife loves himself.

Observe that no one ever hates his own flesh; no, he nourishes it and takes care of it as Christ cares for the church—for we are members of his body.

   “For this reason a man shall leave his father and mother,
   and shall cling to his wife,
   and the two shall be made into one.”

This is a great foreshadowing; I mean that it refers to Christ and the church. In any case, each one should love his wife as he loves himself, the wife for her part showing respect for her husband.

Children, obey your parents in the Lord, for that is what is expected of you. “Honor your father and mother” is the first commandment to carry a promise with it—“that it may go well with you, and that you may have long life on the earth.”

Fathers, do not anger your children. Bring them up with the training and instruction befitting the Lord.

RESPONSORY
Ephesians 6:1-2; Luke 2:51

Children, obey your parents in the Lord,
for that is your duty;
— honor your father and your mother.

Jesus returned with Mary and Joseph to Nazareth;
there he lived and was obedient to them.
— Honor your father and your mother.

SECOND READING

From an address by Saint Paul VI, pope
(Nazareth, January 5, 1964)

Nazareth, a model

Nazareth is a kind of school where we may begin to discover what Christ’s life was like and even to understand his Gospel. Here we can observe and ponder the simple appeal of the way God’s Son came to be known, profound yet full of hidden meaning. And gradually we may even learn to imitate him.

Here we can learn to realize who Christ really is. And here we can sense and take account of the conditions and circumstances that surrounded and affected his life on earth: the places, the tenor of the times, the culture, the language, religious customs, in brief, everything which Jesus used to make himself known to the world. Here everything speaks to us, everything has meaning. Here we can learn the importance of spiritual discipline for all who wish to follow Christ and to live by the teachings of his Gospel.

How I would like to return to my childhood and attend the simple yet profound school that is Nazareth! How wonderful to be close to Mary, learning again the lesson of the true meaning of life, learning again God’s truths. But here we are only on pilgrimage. Time presses and I must set aside my desire to stay and carry on my education in the Gospel, for that education is never finished. But I cannot leave without recalling, briefly and in passing; some thoughts I take with me from Nazareth.

First, we learn from its silence. If only we could once again appreciate its great value. We need this wonderful state of mind, beset as we are by the cacophony of strident protests and conflicting claims so characteristic of these turbulent times. The silence of Nazareth should teach us how to meditate in peace and quiet, to reflect on the deeply spiritual, and to be open to the voice of God’s inner wisdom and the counsel of his true teachers. Nazareth can teach us the value of study and preparation, of meditation, of a well-ordered personal spiritual life, and of silent prayer that is known only to God.

Second, we learn about family life. May Nazareth serve as a model of what the family should be. May it show us the family’s holy and enduring character and exemplify its basic function in society: a community of love and sharing, beautiful for the problems it poses and the rewards it brings, in sum, the perfect setting for rearing children—and for this there is no substitute.

Finally, in Nazareth, the home of a craftsman’s son, we learn about work and the discipline it entails. I would especially like to recognize its value—demanding yet redeeming—and to give it proper respect. I would remind everyone that work has its own dignity. On the other hand, it is not an end in itself. Its value and free character, however, derive not only from its place in the economic system, as they say, but rather from the purpose it serves.

In closing, may I express my deep regard for people everywhere who work for a living. To them I would point out their great model, Christ their brother, our Lord and God, who is their prophet in every cause that promotes their well-being.

RESPONSORY
2 Corinthians 13:11; Ephesians 5:9; Colossians 3:23

Have a rejoicing heart, try to grow holy,
help one another, keep united, live in peace.
— Sing and make music to the Lord in your hearts.

Whatever you do, put your whole self into it,
as if for the Lord and not for men.
— Sing and make music to the Lord in your hearts.

Orthodox Christianity

Posted by

Dana Nussberger

Jul 13

I am curious to see how an orthodox Christian interprets these patristic passages.

St. John Chryosotom wrote,

“In those days, Peter, stood up in the midst of the disciples and said… As the fiery spirit to whom the flock was entrusted by Christ and as the leader in the band of the apostles, Peter always took the initiative in speaking: My brothers, we must choose from among our number. He left the decision to the whole body, at once augmenting the honor of those elected and avoiding any suspicion of partiality. For such great occasions can easily lead to trouble.

Did not Peter then have the right to make the choice himself? Certainly he had the right, but he did not want to give the appearance of showing special favor to anyone. Besides he was not yet endowed with the Spirit. And they nominated two, we read, Joseph, who was called Barsabbas and surnamed Justus, and Matthias. He himself did not nominate them; all present did. But it was he who brought the issue forward, pointing out that it was not his own idea but had been suggested to him by a scriptural prophecy. So, he was speaking not as a teacher but as an interpreter.”

Call of St. Matthias-John Chrysostom

Saint Matthias was chosen by the apostles to replace Judas (Acts 1;15-26). John Chrysostom’s commentary on this event is read May 14, the feast of Matthias.

https://www.crossroadsinitiative.com/media/articles/call-of-st-matthias-st-john-chrysostom/

““Jesus said to Peter, ‘Feed my sheep’. Why does He pass over the others and speak of the sheep to Peter? He was the chosen one of the Apostles, the mouth of the disciples, the head of the choir. For this reason Paul went up to see him rather than the others. And also to show him that he must have confidence now that his denial had been purged away. He entrusts him with the rule [prostasia] over the brethren. . . . If anyone should say ‘Why then was it James who received the See of Jerusalem?’, I should reply that He made Peter the teacher not of that see but of the whole world.” (Homilies on John, 88.1).”

Peter’s Primacy — Church Fathers

“Our Lord Jesus Christ . . . has placed the principal charge on the blessed Peter, chief of all the apostles, and from him as from the head wishes his gifts to flow to all the body, so that anyone who dares to secede from Peter’s solid rock may understand that he has no part or lot in the divine mystery. He wished him who had been received into partnership in his undivided unity to be named what he himself was, when he said: ‘You are Peter, and upon this rock I will build my Church’ [Matt. 16:18], that the building of the eternal temple might rest on Peter’s solid rock, strengthening his Church so surely that neither could human rashness assail it nor the gates of hell prevail against it” ( Letters 10:1 [A.D. 445). “Our Lord Jesus Christ . . . established the worship belonging to the divine [Christian] religion. . . . But the Lord desired that the sacrament of this gift should pertain to all the apostles in such a way that it might be found principally in the most blessed Peter, the highest of all the apostles. And he wanted his gifts to flow into the entire body from Peter himself, as if from the head, in such a way that anyone who had dared to separate himself from the solidarity of Peter would realize that he was himself no longer a sharer in the divine mystery” (ibid., 10:2–3). “Although bishops have a common dignity, they are not all of the same rank. Even among the most blessed apostles, though they were alike in honor, there was a certain distinction of power. All were equal in being chosen, but it was given to one to be preeminent over the others. . . . [So today through the bishops] the care of the universal Church would converge in the one See of Peter, and nothing should ever be at odds with this head” (ibid., 14:11).

https://www.churchfathers.org/peters-primacy

St. John Chryosotom and Peter and Judas and “endowed with the spirit” and “authority” and “decision” and reverie

That said supremacy is not exactly the same thing as infallibility. Even today infallibility is increasingly thought of as a charism of the Church rather than a personal possession of the supreme pontiff. To be clear the infallible teaching ministry is still the personal prerogative of the Pope in western Catholicism but the basis for the whole ministry this Jesus’s historical promise “the gates of hell will not prevail against” my “church” “founded on the rock”. Still even the western Latin rite church mentions that all bishops are endowed with the gift “of infallibility” without a meaningful or concrete explanation of what that means.

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Peter Gardner

· Jul 13

I will do a bit more reading and get back to you (in particular, I want to see what larger point St. John was making — it’s hard to quote him briefly, since brevity was not his strong suit), but my initial comments —

Orthodox writers don’t necessarily have the same strong “St. Peter ≡ the current pope” association that many modern Catholic writers have. The bishops of Rome certainly were heirs of St. Peter’s authority, but we don’t see the incumbent pope of Rome as the sole heir of 100% of St. Peter’s authority. The Apostles were the prototypical synod; the primate of the synod has ex oficio special authority. There are many synods today, each one with its president who has authority within the synod. But like with the Apostles, a healthy synod functions as a whole, not as a rubber stamp for the primate. That appears to be close to at least some of what St. John Chrysostom was pointing out.

Dana Nussberger

· Jul 14

Thank you, a few more questions. Isn’t the patriarch of Constantinople the same as the Pope for all practical purposes? I mean eastern orthodox bishops have to get permission from patriarch Bartholomew before their Episcopal ordination. Right?. Or at least that was my understanding I’m not sure if it’s the same in all eastern churches. I know the legal theory isn’t the same as Vatican I but really in terms of real life stuff isn’t what patriarch Bartholomew does functionally the same as what Pope Francis does in the western church?

I’m looking to learn more about orthodoxy and hoping that some well versed orthodox out there can answer these questions

Peter Gardner

· Jul 14

No, the EP and his synod are only in charge of the Church of Constantinople and its immediate dependencies (like the Church of Finland). The other autocephalous Churches function completely independently in every way, except where they freely decide to cooperate (concelebration across jurisdictional lines is very common, so that happens a lot).

The best analogy might be the British Empire vs. the British Commonwealth; if the RCC is the Empire, the pope is Queen Victoria. If the EOC is the Commonwealth, the EP is King Charles.

My own diocese is part of ROCOR, which is an autonomous part of the Russian Church. We run our own affairs, except that the Russian Synod has to sign off on any episcopal Ordination or reassignment of one of our bishops. But the Russian Church itself is autocephalous, so there is no external input required for anything; the Russian Synod on its own authority can arrange for a bishop to be Ordained.

There’s an order of seniority for every Orthodox bishop in the world (well, kind of; there are minor disagreements in some cases), but in practice, that just determines who is the lead celebrant at concelebrations and who presides over meetings.

Dana Nussberger

· Jul 14

Another question, why do I keep hearing things from the orthodox side like this the RCC is “the whole of Babylon” a bastion of heresy that would damn the entire Orthodox Church by reunification. I’ve had several online run ins with orthodox like that and I’m just wondering what the doctrinal “heresies” that they think we supposedly will damn you with are. Any ideas?

I’m hoping this is just a radical wing of orthodoxy that I’m encountering but if there really is some huge difference in doctrine I’d like to know .

Peter Gardner

· Jul 15

Yeah, you’ve definitely encountered the more anti-Catholic side of things. “Whore of Babylon” is more an early Lutheran description of the RCC than an Orthodox one.

The problems we do have with Catholic doctrine, though there’s some internal debate as to whether they rise to the level of heresy or are merely errors:

The Filioque, in particular its presence in the Creed, and the eternal dual procession of the Holy Spirit, both of which are incompatible with Orthodox doctrine.
Purgatory — we find the whole thing absurd and unnecessary.
Allowing dogmas to be proclaimed without a council strikes us as an innovation that leaves you much more vulnerable to being led astray, whether it’s happened already or not.
We’re uncomfortable with the Western spin on Original Sin that led to the proclamation of the Immaculate Conception; it’s not that we exactly disagree with any of the logical steps you used to get there in isolation, but Orthodox opinions on this particular Catholic dogma range from “unnecessary but not wrong” to “missing the point entirely”.

Dana Nussberger

· Jul 15

“Purgatory — we find the whole thing absurd and unnecessary. ” Really tell me more! Is that true of all the eastern churches? I thought that you just had a different version one with less suffering and maybe the possibility of instantaneously entering through purification at the hour of death.

Peter Gardner

· Jul 15

We don’t really have a concept of being impure after you die. Baptism and regular Confession are sufficient.

My understanding is that Purgatory was initially taught to alleviate concerns about unfinished business, in particular to provide a place for people to finish any penances they have left. But the eastern view of penance is not as something that must be done to atone for your sin — God has that covered already — but as something to do to help avoid those sins in the future. You can’t sin when you’re dead, so in our view, penances are completely superfluous at that point.

We do, however, recognize the possibility that someone might die and go to hell, but eventually through the prayers of the Church leave hell and go to heaven, assuming they have at least some virtue to work with, but that’s not quite the same thing.

Dana Nussberger

· Jul 15

Do you agree with this summary?

Do you think that Orthodox wiki is a good online source for information about orthodoxy?

“At the Council of Florence in 1439 AD, Saint Mark of Ephesus objected to the Roman Catholic doctrine of purgatory, particularly the notion of it being a “third place” distinct from heaven and hell containing literal fire.

“But if souls have departed this life in faith and love, while nevertheless carrying away with themselves certain faults, whether small ones over which they have not repented at all, or great ones for which – even thought they have repented over them – they did not undertake to show fruits of repentance: such souls, we believe, must be cleansed from this kind of sin, but not by means of some purgatorial fire or a definite punishment in some place (for this, as we have said, has not been handed down to us). But some must be cleansed in they very departure from the body, thanks only to fear, as St. Gregory the Dialogist literally shows; while others must be cleansed after the departure from the body, either while remaining in the same earthly place, before they come to worship God and are honored with the lot of the blessed, or – if their sins were more serious and bind them, for a longer duration – they are kept in hell [i.e., Hades], but not in order to remain forever in fire and torment, but as it were in prison and confinement under guard.” [7]

From his defense of the Orthodox doctrine of the soul after death, we can learn that some who die are in need of a final cleansing of soul to make them ready for the joy of heaven. Father Seraphim Rose sums up Saint Mark’s teaching in this way:

In the Orthodox doctrine, on the other hand, which St. Mark teaches, the faithful who have died with small sins unconfessed, or who have not brought forth fruits of repentance for sins they have confessed, are cleansed of these sins either in the trial of death itself with its fear, or after death, when they are confined (but not permanently) in hell, by the prayers and Liturgies of the Church and good deeds performed for them by the faithful.[8]

Greek Orthodox Metropolitan Kallistos Ware acknowledges several schools of thought among the Orthodox on the topic of purification after death. This divergence indicates that certain Catholic interpretations of purgatory, specifically the satisfaction model, more than the concept itself, are what is universally rejected. Also, there are Orthodox sources that indicate some sins can be forgiven after death[9] but which also reject the teaching of purgatory because of the doctrine of indulgences and idea of literal purgatorial fire that are tied to it. Still other Orthodox hold to the notion of the Toll Houses and that those who pass through them after death have no assurance of final salvation.

Absent the satisfaction model and the overly literal understanding of purgatory, the doctrine of a final post-mortem preparation for heaven is an ancient ecumenical tradition which, due to the mysterious nature of the subject matter, Christians throughout history have interpreted and explained in a very wide variety of ways, some of which were strongly rejected by Eastern Orthodox Christians others of which are completely acceptable.”

Purgatory – OrthodoxWiki

“We do, however, recognize the possibility that someone might die and go to hell, but eventually through the prayers of the Church leave hell and go to heaven, assuming they have at least some virtue to work with, but that’s not quite the same thing.” Wow! That really surprises me. Is it the same idea as the idea of temporary residency or imprisonment in hell in this little passage that I’m sending you from orthodox wiki

Peter Gardner

· Jul 15

Orthodoxwiki is usually pretty good; the big downside of it is just how sparse it is. But Anglophone Orthodoxy is tiny (omitting the non-practicing, there are probably less than a million of us), so that’s not surprising.

I’ll note that the application of the Tollhouse concept to this is probably superfluous — the Tollhouses are a Patristic parable about the Particular Judgment, analogizing it to the Byzantine taxation system, probably originally developed as an aid to examination of conscience prior to Confession. One of the more surreal aspects of Orthodoxy these days are vigorous online debates about whether this parable is “true”, even though no one involved actually disagrees about the Particular Judgment. It strikes me as a bit like arguing over whether the Good Samaritan was from Nablus or Sychar.

Dana Nussberger

· Jul 15

I’ll have to do some more reading later about the dual procession problem. Can you explain a little bit more about the idea you mentioned that a soul could go to hell but be released later?

Peter Gardner

· Jul 15

There are stories about saints praying for either virtuous pagans or notoriously dissolute Christians, and being informed after many years that their prayers had been successful. The main point of all this is that we should never give up hope, and never stop praying for the dead, even if it seems pointless.

Dana Nussberger

· Jul 15

I’ll share a little bit with you too. Personally purgatory is a little complicated for me these days. As I’ve grown and studied more I try to find especially answers to Protestant objections about purgatory through reflection on scripture. Eventually I realized that this could be done through the concept that we must be fully conformed to what we were created to be “in the image of Christ” before we can fully enter the joy of heaven.

Another way of putting this might be that if the journey of sanctification isn’t finished at the end of this life it can continue in a special state called purgatory.

The only problem was the more I thought about this the more uncomfortable with the preaching that I was hearing about for paying off the debt of penalty of temporal punishment in purgatory. To this day I’m still extremely uncomfortable with this idea that if a priest gives you the blessing of the “Apostolic pardon” you automatically go to heaven regardless of where you are on your journey of sanctification.

In reality it may be more complex. There may be differences between individuals but I’m still not comfortable with the promise that all you need is the blessing of the priest and you get off free from purgatory by virtue of the merits of Jesus and the Saints.

Peter Gardner

· Jul 15

A lot of that is Purgatory’s heritage as a place for penances to be finished, since priests have the authority to shorten penances.

In the Orthodox Church these days, by the way, penances are comparatively uncommon, though not at all unheard of. The most extensive one I ever got was to read a particular book, which the priest thought might help with a particular sin I’d been having trouble with.

Dana Nussberger

· Jul 15

Circling back to my original post I’ll say but I think. I think that this would be controversial in both RC and EO circles. I do think that Saint John is describing some type of authority for the purposes of unity and teaching that in a sense outranks the other bishops. Still I think that the Vatican I model takes this concept of Papal supremacy too far making it almost into an imperial papacy where the Pope has absolute power to change any teaching without consulting anyone even the Creed.

So I think the orthodox get right the collegiate nature of the Episcopal governance process but I also think that they missed the value of the successor of Peter as the guarantee of unity of belief and worship as a kind of president or head of the College of bishops with a special divine authority to lead the others.

What all this idea might mean in the future in terms of changes to laws and and practices I’m not sure but I think that the EO idea should suggest some changes, and the RC idea should also suggest changes to the OE governance system. So in a nutshell I think that Saint John Chryosotom would recognize that the Pope really did outrank him and have authority over doctrinal matters and things that were related to doctrinal matters but that doesn’t mean that he had the same view as Vatican 1

Dana Nussberger

· Jul 15

I see so really it is God in Jesus who pays off the debt of sin and then penances are there to help us change more deeply.

Peter Gardner

· Jul 15

Yes! We don’t use the debt analogy for sin very often, but when we do, that’s how we use it.

Dana Nussberger

· Jul 15

“The Filioque, in particular its presence in the Creed, and the eternal dual procession of the Holy Spirit, both of which are incompatible with Orthodox doctrine.”

Do you mean that you and the orthodox fathers don’t also believe that the Holy Spirit proceeds from both the Father and the Son?

Where and when did this idea come from if it wasn’t from the same time frame as the first seven ecumenical councils?

Peter Gardner

· Jul 15

That’s correct; we believe the Holy Spirit proceeds from the Father, just as the Son is Begotten of the Father. The Father is Unoriginate, and the Son and the Holy Spirit are both Co-unoriginate in the same degree. We don’t really understand the nature of begottenness or procession as relates to the Trinity, except that they are similar but distinct.

There’s a double symmetry, in that the Son and the Holy Spirit each send each other into the world — the Son explicitly sent the Holy Spirit to the Apostles, and the Holy Spirit overshadowed the Mother of God at the Annunciation, and then later the Holy Spirit is the one who transforms the bread and wine into the Body and Blood of Christ — so neither of the two Co-unoriginate Persons comes into Creation without the other’s participation.

I don’t know much about the background of the Filioque doctrine, except that it was first developed in late Visigothic Spain, at least in part in reaction to Arianism.

Dana Nussberger

· Jul 15

I’ve heard that without the Pope’s authority a lot of disagreements come up in Orthodoxy. For example, one of the first things that I was taught was that eastern orthodox bishops have some contradictory teachings for example about artificial birth control? And that if the Pope had recognized authority over them he would simply resolve those issues. Is that true about artificial birth control and things like that being OK in some Orthodox churches but not in others?

Peter Gardner

· Jul 15

There are indeed issues that the Orthodox Church as a whole doesn’t have a consensus on. But there are also issues the Catholic Church has no single position on! We are, on the whole, more comfortable with some internal disagreements, so we probably have more such issues, but there’s not really a mandate that we all agree on everything, so that’s ok.

Birth control is one of those issues — there’s disagreement about which forms are acceptable. Some bishops have instructed their dioceses to avoid specific forms, and others have not; this is consistent with a bishop’s right to govern his diocese as he sees fit on matters on which the Church as a whole has not spoken.

Dana Nussberger

· Jul 15

OK that sounds right to me. The truth is that even though everyone’s supposed to line up with the Church of Rome in theory, in my local RC church… well it’s a bit different in reality.

Myron Platte

· Aug 8

The path to reunification is thus: the RCC repents of their heresies and converts to Orthodoxy. Then they will be Western Orthodox.

Dana Nussberger

· Aug 20

I’ve noticed that you and other orthodox here speak highly of the consensus governing model that includes more bishops in the process of infallible teaching and governance/decision making.

Speaking from that perspective have you looked into the clear contradictions between consensus councils of bishops in the orthodox east?

For example the council of Hieria which was attended by most regional bishops except I believe the head of the 5 leading sees and they anathematized those who pray with icons.

8.8: Iconoclasm in Byzantium.

Council of Hieria – Wikipedia

Medieval Sourcebook

One of the commonly accepted ecumenical councils using the same infallible “anathema” anathematize those who anathematize those who pray with icons.

So my point is if infallibility / right and wrong teaching is only determined by if something is approved by the leading Bishop or the five leading Bishops how is that different then RC models of infallibility a general council? That doesn’t seem like the consensus governing model that you and the others have in mind.

I know this is a tough question but I’m here to ask some of these tough questions

Peter Gardner

· Aug 20

We don’t generally worry about infallibility. Christ promised us that the gates of hell wouldn’t prevail over the Church, not that any person or specific group of people wouldn’t ever be wrong.

Lots of councils have been wrong; even several Ecumenical Councils were called that came to heretical conclusions and were subsequently rejected (the most famous example being the Second Council of Ephesus). Even an Ecumenical Council, back in the days when we still had an Ecumene, had to be accepted by the Church as a whole before we could really call it dogmatic.

Dana Nussberger

· Aug 20

“the most famous example being the Second Council of Ephesus” Please explain more about this example.

Peter Gardner

· Aug 20

It was an attempt at an Ecumenical Council that endorsed Eutichian Monophysitism, condemned diophysitism, and beat up St. Flavian. It’s sometimes referred to as the “Robber Council”. The Council of Chalcedon explicitly repudiated it.

READINGS

FIRST READING

From the book of Exodus
1:8-16, 22

Slaughter of the Hebrew children in Egypt

A new king, who knew nothing of Joseph, came to power in Egypt. He said to his subjects, “Look how numerous and powerful the Israelite people are growing, more so than we ourselves! Come, let us deal shrewdly with them to stop their increase; otherwise, in time of war they too may join our enemies to fight against us, and so leave our country.”

Accordingly, taskmasters were set over the Israelites to oppress them with forced labor. Thus they had to build for Pharaoh the supply cities of Pithom and Raamses. Yet the more they were oppressed, the more they multiplied and spread. The Egyptians, then, dreaded the Israelites and reduced them to cruel slavery, making life bitter for them with hard work in mortar and brick and all kinds of field work—the whole cruel fate of slaves.

The king of Egypt told the Hebrew midwives, one of whom was called Shiphrah and the other Puah, “When you act as midwives for the Hebrew women and see them giving birth, if it is a boy, kill him; but if it is a girl, she may live.”

Pharaoh then commanded all his subjects, “Throw into the river every boy that is born to the Hebrews, but you may let all the girls live.”

RESPONSORY
Isaiah 65:19; Revelation 21:4, 5

I will take delight in my people.
— Never again will weeping and crying be heard among them.

Death shall be no more;
grief and tears and sorrow will be forgotten,
for behold I make all things new.
— Never again will weeping and crying be heard among them.

SECOND READING

From a sermon by Saint Quodvultdeus, bishop
(Sermo 2 de Symbolo: PL 40, 655)

They cannot speak, yet they bear witness to Christ

A tiny child is born, who is a great king. Wise men are led to him from afar. They come to adore one who lies in a manger and yet reigns in heaven and on earth. When they tell of one who is born a king, Herod is disturbed. To save his kingdom he resolves to kill him, though if he would have faith in the child, he himself would reign in peace in this life and for ever in the life to come.

Why are you afraid, Herod, when you hear of the birth of a king? He does not come to drive you out, but to conquer the devil. But because you do not understand this you are disturbed and in a rage, and to destroy one child whom you seek, you show your cruelty in the death of so many children.

You are not restrained by the love of weeping mothers or fathers mourning the deaths of their sons, nor by the cries and sobs of the children. You destroy those who are tiny in body because fear is destroying your heart. You imagine that if you accomplish your desire you can prolong your own life, though you are seeking to kill Life himself.

Yet your throne is threatened by the source of grace—so small, yet so great—who is lying in the manger. He is using you, all unaware of it, to work out his own purposes freeing souls from captivity to the devil. He has taken up the sons of the enemy into the ranks of God’s adopted children.

The children die for Christ, though they do not know it. The parents mourn for the death of martyrs. The child makes of those as yet unable to speak fit witnesses to himself. See the kind of kingdom that is his, coming as he did in order to be this kind of king. See how the deliverer is already working deliverance, the savior already working salvation.

But you, Herod, do not know this and are disturbed and furious. While you vent your fury against the child, you are already paying him homage, and do not know it.

How great a gift of grace is here! To what merits of their own do the children owe this kind of victory? They cannot speak, yet they bear witness to Christ. They cannot use their limbs to engage in battle, yet already they bear off the palm of victory.

RESPONSORY
Revelation 5:14; 4:10; 7:11

They worshiped him who lives for ever and ever;
— they laid their crowns before the throne of the Lord their God.

They fell on their faces before his throne,
and gave praise to him who lives for ever and ever.
— They laid their crowns before the throne of the Lord their God.

READINGS

FIRST READING

From the first letter of the apostle John
1:1—2:3

Word of life and light of God

This is what we proclaim to you:
what was from the beginning,
what we have heard,
what we have seen with our eyes,
what we have looked upon
and our hands have touched—
we speak of the word of life.
(This life became visible;
we have seen and bear witness to it,
and we proclaim to you the eternal life
that was present to the Father
and became visible to us.)
What we have seen and heard
we proclaim in turn to you
so that you may share life with us.
This fellowship of ours is with the Father
and with his Son, Jesus Christ.
Indeed, our purpose in writing you this
is that our joy may be complete.

Here, then, is the message
we have heard from him
and announce to you:
that God is light;
in him there is no darkness.
If we say, “We have fellowship with him,”
while continuing to walk in darkness,
we are liars and do not act in truth.
But if we walk in light, as he is in the light,
we have fellowship with one another,
and the blood of his Son Jesus cleanses us from all sin.

If we say, “We are free of the guilt of sin,”
we deceive ourselves; the truth is not to be found in us.
But if we acknowledge our sins,
he who is just can be trusted
to forgive our sins
and cleanse us from every wrong.
If we say, “We have never sinned,”
we make him a liar
and his word finds no place in us.

My little ones,
I am writing this to keep you from sin.
But if anyone should sin,
we have, in the presence of the Father,
Jesus Christ, an intercessor who is just.
He is an offering for our sins,
and not for our sins only,
but for those of the whole world.

The way we can be sure of our knowledge of him
is to keep his commandments.

RESPONSORY
1 John 1:2, 4; John 20:31

We proclaim to you the eternal life
which was with the Father and has been revealed to us.
We write of this that you may rejoice,
— and that your joy may be full.

These things have been written,
that you may believe that Jesus is the Christ, the Son of God,
and believing you may have life in his name.
— And that your joy may be full.

SECOND READING

From tractates on the first letter of John by Saint Augustine, bishop
(Tract 1, 1. 3: PL 35, 1978, 1980)

Life itself was revealed in the flesh

Our message is the Word of life. We announce what existed from the beginning, what we have heard, what we have seen with our own eyes, what we have touched with our own hands. Who could touch the Word with his hands unless the Word was made flesh and lived among us?

Now this Word, whose flesh was so real that he could be touched by human hands, began to be flesh in the Virgin Mary’s womb; but he did not begin to exist at that moment. We know this from what John says: What existed from the beginning. Notice how John’s letter bears witness to his Gospel, which you just heard a moment ago: In the beginning was the Word, and the Word was with God.

Someone might interpret the phrase the Word of life to mean a word about Christ, rather than Christ’s body itself which was touched by human hands. But consider what comes next: and life itself was revealed. Christ therefore is himself the Word of life.

And how was this life revealed? It existed from the beginning, but was not revealed to men, only to angels, who looked upon it and feasted upon it as their own spiritual bread. But what does Scripture say? Mankind ate the bread of angels.

Life itself was therefore revealed in the flesh. In this way what was visible to the heart alone could become visible also to the eye, and so heal men’s hearts. For the Word is visible to the heart alone, while flesh is visible to bodily eyes as well. We already possessed the means to see the flesh, but we had no means of seeing the Word. The Word was made flesh so that we could see it, to heal the part of us by which we could see the Word.

John continues: And we are witnesses and we proclaim to you that eternal life which was with the Father and has been revealed among us—one might say more simply “revealed to us.”

We proclaim to you what we have heard and seen. Make sure that you grasp the meaning of these words. The disciples saw our Lord in the flesh, face to face; they heard the words he spoke, and in turn they proclaimed the message to us. So we also have heard, although we have not seen.

Are we then less favored than those who both saw and heard? If that were so, why should John add: so that you too may have fellowship with us? They saw, and we have not seen; yet we have fellowship with them, because we and they share the same faith.

And our fellowship is with God the Father and Jesus Christ his Son. And we write this to you to make your joy complete—complete in that fellowship, in that love and in that unity.

RESPONSORY

At the last supper John reclined close to the Lord;
— blessed that apostle to whom the mysteries of heaven were revealed.

He drank from the streams of living water
which flowed from the heart of the Lord.
— Blessed that apostle to whom the mysteries of heaven were revealed.

READINGS

FIRST READING

From the Acts of the Apostles
6:8-7:2a, 44-59

The martyrdom of Stephen

Stephen was a man filled with grace and power, who worked great wonders and signs among the people. Certain members of the so-called “Synagogue of Roman Freedmen” (that is, the Jews from Cyrene, Alexandria, Cilicia and Asia) would undertake to engage Stephen in debate, but they proved no match for the wisdom and spirit with which he spoke.

They persuaded some men to make the charge that they had heard him speaking blasphemies against Moses and God, and in this way they incited the people, the elders, and the scribes. All together they confronted him, seized him, and led him off to the Sanhedrin. There they brought in false witnesses, who said: “This man never stops making statements against the holy place and the law. We have heard him claim that Jesus the Nazorean will destroy this place and change the customs which Moses handed down to us.” The members of the Sanhedrin who sat there stared at him intently. Throughout, Stephen’s face seemed like that of an angel.

The high priest asked whether the charges were true. To this Stephen replied: “My brothers! Fathers! Listen to me. Our fathers in the desert had the meeting tent as God prescribed it when he spoke to Moses, ordering him to make it according to the pattern he had seen. The next generation of our fathers inherited it. Under Joshua, they brought it into the land during the conquest of those peoples whom God drove out to make room for our fathers. So it was until the time of David, who found favor with God and begged that he might find a dwelling place for the house of Jacob. It was Solomon, however, who constructed the building for that house. Yet the Most High does not dwell in buildings made by human hands, for as the prophet says:

‘The heavens are my throne,
   the earth is my footstool;
What kind of house can you build me?
   asks the Lord.
What is my resting-place to be like?
   Did not my hand make all these things?’

“You stiff-necked people, uncircumcised in heart and ears, you are always opposing the Holy Spirit just as your fathers did before you. Was there ever any prophet whom your fathers did not persecute? In their day, they put to death those who foretold the coming of the Just One; now you in your turn have become his betrayers and murderers. You who received the law through the ministry of angels have not observed it.”

Those who listened to his words were stung to the heart; they ground their teeth in anger at him. Stephen meanwhile, filled with the Holy Spirit, looked to the sky above and saw the glory of God, and Jesus standing at God’s right hand. “Look!” he exclaimed, “I see an opening in the sky, and the Son of Man standing at God’s right hand.” The onlookers were shouting aloud, holding their hands over their ears as they did so. Then they rushed at him as one man, dragged him out of the city, and began to stone him. The witnesses meanwhile were piling their cloaks at the feet of a young man named Saul.

As Stephen was being stoned he could be heard praying, “Lord Jesus, receive my spirit.” He fell to his knees and cried out in a loud voice, “Lord, do not hold this sin against them.” And with that he died. Saul, for his part, concurred in the act of killing.

RESPONSORY

While the Jews were stoning Stephen, God’s servant,
the heavens opened before him;
he saw, he entered in.
– Happy the man to whom the heavens opened.

As the stones crashed upon him,
from the depths of heaven the living splendor shone on him.
– Happy the man to whom the heavens opened.

SECOND READING

From a sermon by Saint Fulgentius of Ruspe, bishop
(Sermo 3, 1-3, 5-6: CCL 91A, 905-909)

The armament of love

Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of his soldier. Yesterday our king, clothed in his robe of flesh, left his place in the virgin’s womb and graciously visited the world. Today his soldier leaves the tabernacle of his body and goes triumphantly to heaven.

Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed. He brought his soldiers a great gift that not only enriched them but also made them unconquerable in battle, for it was the gift of love, which was to bring men to share in his divinity. He gave of his bounty, yet without any loss to himself. In a marvelous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches.

And so the love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the king, it later shone forth in his soldier. Love was Stephen’s weapon by which he gained every battle, and so won the crown signified by his name. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment. Strengthened by the power of his love, he overcame the raging cruelty of Saul and won his persecutor on earth as his companion in heaven. In his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition.

Now at last, Paul rejoices with Stephen, with Stephen he delights in the glory of Christ, with Stephen he exalts, with Stephen he reigns. Stephen went first, slain by the stones thrown by Paul, but Paul followed after, helped by the prayer of Stephen. This, surely, is the true life, my brothers, a life in which Paul feels no shame because of Stephen’s death, and Stephen delights in Paul’s companionship, for love fills them both with joy. It was Stephen’s love that prevailed over the cruelty of the mob, and it was Paul’s love that covered the multitude of his sins; it was love that won for both of them the kingdom of heaven.

Love, indeed, is the source of all good things; it is an impregnable defense, and the way that leads to heaven. He who walks in love can neither go astray nor be afraid: love guides him, protects him, and brings him to his journey’s end.

My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together.

RESPONSORY

Yesterday, the Lord was born on earth that Stephen might be born in heaven;
– the Lord entered into our world that Stephen might enter into heaven.

Yesterday, our king, clothed in our flesh,
came forth from the virgin’s womb to dwell among us.
– The Lord entered into our world that Stephen might enter into heaven.

READINGS

FIRST READING

From the book of the prophet Isaiah
11:1-10

The root of Jesse

      Thus says the Lord God:
A shoot shall come out from the stock of Jesse,
   and a branch shall grow out of his roots.
The spirit of the Lord shall rest on him,
   the spirit of wisdom and understanding,
   the spirit of counsel and might,
   the spirit of knowledge and the fear of the Lord.
His delight shall be in the fear of the Lord.

He shall not judge by what his eyes see,
   or decide by what his ears hear;
but with righteousness he shall judge the poor,
   and decide with equity for the meek of the earth;
he shall strike the earth with the rod of his mouth,
   and with the breath of his lips he shall kill the wicked.
Righteousness shall be the belt around his waist,
   and faithfulness the belt around his loins.

The wolf shall live with the lamb,
   the leopard shall lie down with the kid,
the calf and the lion and the fatling together,
   and a little child shall lead them.
The cow and the bear shall graze,
   their young shall lie down together;
   and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp,
   and the weaned child shall put its hand on the adder’s den.
They will not hurt or destroy
   on all my holy mountain;
for the earth will be full of the knowledge of the Lord
   as the waters cover the sea.

On that day
The root of Jesse,
shall stand as a signal to the peoples;
the nations shall inquire of him,
and his dwelling shall be glorious.

RESPONSORY

Today, for our sake, the King of heaven chose to be born of his virgin mother,
to reclaim lost men for the heavenly kingdom.
— All the angels cry aloud with joy,
for God has come himself to save mankind.

Glory to God in the highest,
and peace to his people on earth.
— All the angels cry aloud with joy,
for God has come himself to save mankind.

SECOND READING

From a sermon by Saint Leo the Great, pope
(Sermo 1 in Nativitate Domini, 1-3: PI, 54, 190-193)

Christian, remember your dignity

Dearly beloved, today our Savior is born; let us rejoice. Sadness should have no place on the birthday of life. The fear of death has been swallowed up; life brings us joy with the promise of eternal happiness.

No one is shut out from this joy; all share the same reason for rejoicing. Our Lord, victor over sin and death, finding no man free from sin, came to free us all. Let the saint rejoice as he sees the palm of victory at hand. Let the sinner be glad as he receives the offer of forgiveness. Let the pagan take courage as he is summoned to life.

In the fullness of time, chosen in the unfathomable depths of God’s wisdom, the Son of God took for himself our common humanity in order to reconcile it with its creator. He came to overthrow the devil, the origin of death, in that very nature by which he had overthrown mankind.

And so at the birth of our Lord the angels sing in joy: Glory to God in the highest, and they proclaim peace to his people on earth as they see the heavenly Jerusalem being built from all the nations of the world. When the angels on high are so exultant at this marvelous work of God’s goodness, what joy should it not bring to the lowly hearts of men?

Beloved, let us give thanks to God the Father, through his Son, in the Holy Spirit, because in his great love for us he took pity on us, and when we were dead in our sins he brought us to life with Christ, so that in him we might be a new creation. Let us throw off our old nature and all its ways and, as we have come to birth in Christ, let us renounce the works of the flesh.

Christian, remember your dignity, and now that you share in God’s own nature, do not return by sin to your former base condition. Bear in mind who is your head and of whose body you are a member. Do not forget that you have been rescued from the power of darkness and brought into the light of God’s kingdom.

Through the sacrament of baptism you have become a temple of the Holy Spirit. Do not drive away so great a guest by evil conduct and become again a slave to the devil, for your liberty was bought by the blood of Christ.

RESPONSORY

Today true peace came down from heaven.
— Today the whole earth was filled with heaven’s sweetness.

Today a new day dawns, the day of our redemption, prepared by God from ages past,
the beginning of our never-ending gladness.
— Today the whole earth was filled with heaven’s sweetness.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Saint Stephen reflection time
Time: Dec 26, 2023 04:30 PM Arizona

Join Zoom Meeting
https://us04web.zoom.us/j/73000044320?pwd=xJFKTglGixq47UuBXDpnUr7NIUWRdZ.1

Meeting ID: 730 0004 4320
Passcode: LyD8w4

A special Divine Office today the second day of the eight days Christmas octave and feast of Saint Stephen first martyr and humble deacon.

“READINGS

FIRST READING

From the Acts of the Apostles

6:8-7:2a, 44-59

The martyrdom of Stephen

Stephen was a man filled with grace and power, who worked great wonders and signs among the people. Certain members of the so-called “Synagogue of Roman Freedmen” (that is, the Jews from Cyrene, Alexandria, Cilicia and Asia) would undertake to engage Stephen in debate, but they proved no match for the wisdom and spirit with which he spoke.

They persuaded some men to make the charge that they had heard him speaking blasphemies against Moses and God, and in this way they incited the people, the elders, and the scribes. All together they confronted him, seized him, and led him off to the Sanhedrin. There they brought in false witnesses, who said: “This man never stops making statements against the holy place and the law. We have heard him claim that Jesus the Nazorean will destroy this place and change the customs which Moses handed down to us.” The members of the Sanhedrin who sat there stared at him intently. Throughout, Stephen’s face seemed like that of an angel.

The high priest asked whether the charges were true. To this Stephen replied: “My brothers! Fathers! Listen to me. Our fathers in the desert had the meeting tent as God prescribed it when he spoke to Moses, ordering him to make it according to the pattern he had seen. The next generation of our fathers inherited it. Under Joshua, they brought it into the land during the conquest of those peoples whom God drove out to make room for our fathers. So it was until the time of David, who found favor with God and begged that he might find a dwelling place for the house of Jacob. It was Solomon, however, who constructed the building for that house. Yet the Most High does not dwell in buildings made by human hands, for as the prophet says:

‘The heavens are my throne,

the earth is my footstool;

What kind of house can you build me?

asks the Lord.

What is my resting-place to be like?

Did not my hand make all these things?’

“You stiff-necked people, uncircumcised in heart and ears, you are always opposing the Holy Spirit just as your fathers did before you. Was there ever any prophet whom your fathers did not persecute? In their day, they put to death those who foretold the coming of the Just One; now you in your turn have become his betrayers and murderers. You who received the law through the ministry of angels have not observed it.”

Those who listened to his words were stung to the heart; they ground their teeth in anger at him. Stephen meanwhile, filled with the Holy Spirit, looked to the sky above and saw the glory of God, and Jesus standing at God’s right hand. “Look!” he exclaimed, “I see an opening in the sky, and the Son of Man standing at God’s right hand.” The onlookers were shouting aloud, holding their hands over their ears as they did so. Then they rushed at him as one man, dragged him out of the city, and began to stone him. The witnesses meanwhile were piling their cloaks at the feet of a young man named Saul.

As Stephen was being stoned he could be heard praying, “Lord Jesus, receive my spirit.” He fell to his knees and cried out in a loud voice, “Lord, do not hold this sin against them.” And with that he died. Saul, for his part, concurred in the act of killing.

RESPONSORY

While the Jews were stoning Stephen, God’s servant,

the heavens opened before him;

he saw, he entered in.

– Happy the man to whom the heavens opened.

As the stones crashed upon him,

from the depths of heaven the living splendor shone on him.

– Happy the man to whom the heavens opened.

SECOND READING

From a sermon by Saint Fulgentius of Ruspe, bishop

(Sermo 3, 1-3, 5-6: CCL 91A, 905-909)

The armament of love

Yesterday we celebrated the birth in time of our eternal King. Today we celebrate the triumphant suffering of his soldier. Yesterday our king, clothed in his robe of flesh, left his place in the virgin’s womb and graciously visited the world. Today his soldier leaves the tabernacle of his body and goes triumphantly to heaven.

Our king, despite his exalted majesty, came in humility for our sake; yet he did not come empty-handed. He brought his soldiers a great gift that not only enriched them but also made them unconquerable in battle, for it was the gift of love, which was to bring men to share in his divinity. He gave of his bounty, yet without any loss to himself. In a marvelous way he changed into wealth the poverty of his faithful followers while remaining in full possession of his own inexhaustible riches.

And so the love that brought Christ from heaven to earth raised Stephen from earth to heaven; shown first in the king, it later shone forth in his soldier. Love was Stephen’s weapon by which he gained every battle, and so won the crown signified by his name. His love of God kept him from yielding to the ferocious mob; his love for his neighbor made him pray for those who were stoning him. Love inspired him to reprove those who erred, to make them amend; love led him to pray for those who stoned him, to save them from punishment. Strengthened by the power of his love, he overcame the raging cruelty of Saul and won his persecutor on earth as his companion in heaven. In his holy and tireless love he longed to gain by prayer those whom he could not convert by admonition.

Now at last, Paul rejoices with Stephen, with Stephen he delights in the glory of Christ, with Stephen he exalts, with Stephen he reigns. Stephen went first, slain by the stones thrown by Paul, but Paul followed after, helped by the prayer of Stephen. This, surely, is the true life, my brothers, a life in which Paul feels no shame because of Stephen’s death, and Stephen delights in Paul’s companionship, for love fills them both with joy. It was Stephen’s love that prevailed over the cruelty of the mob, and it was Paul’s love that covered the multitude of his sins; it was love that won for both of them the kingdom of heaven.

Love, indeed, is the source of all good things; it is an impregnable defense, and the way that leads to heaven. He who walks in love can neither go astray nor be afraid: love guides him, protects him, and brings him to his journey’s end.

My brothers, Christ made love the stairway that would enable all Christians to climb to heaven. Hold fast to it, therefore, in all sincerity, give one another practical proof of it, and by your progress in it, make your ascent together.

RESPONSORY

Yesterday, the Lord was born on earth that Stephen might be born in heaven;

– the Lord entered into our world that Stephen might enter into heaven.

Yesterday, our king, clothed in our flesh,

came forth from the virgin’s womb to dwell among us.

– The Lord entered into our world that Stephen might enter into heaven.”

Saint Stephen was among the first seven deacons. The apostles instituted the ministry of the diaconate as an assistant shepherding ministry that would give them time to dedicate to the highest level executive function needs of evangelizing and praying constantly throughout the day and night. This prefigured what would later be the emphasis on the diaconate as a ministry of active service while priests dedicated substantially more time to prayers and sacrifices on behalf of others. St. Luke shows us that Stephen is “another Christ” as it would later be called by having him be accused of the same religious crimes, “blasphemy” as Jesus was and also by showing him to be filled with Jesus’s his own Spirit of “wisdom” and “power” to continue Jesus ‘s own mission. The “wisdom” should call to mind the seven gifts of the Holy Spirit given in baptism, confirmation, and even minor ordination. The “power” refers to Stephen’s ability to work “great wonders and signs among the people” so as to bring healing and convey the word of God. They listened to his defense up until he called them “stiff necked people” they “received the law as transmitted by angels but you did not observe it”

Saint Stephen is one of those Saints whom the Eastern churches would call “equal to the apostles”, because his life and ministry had just as much of an impact as one of the 12 apostles. Through his great love he changed the hearts of so many including his persecutors above all Saint Paul.

He also has mystical gifts “He saw the heavens open” and Jesus sitting at the right hand of the father. So united with Christ was he that “his face was like that of an Angel” at trial. Through his mystical gifts he bore witness to Christ in a special way and taught many before before his martyrdom. Stephen is also a model for lay leaders, because he shows us that in the age of this Holy Spirit there are also great possibilities for those of us who have not received the ministerial priesthood with its sacramental powers. He is also “proto martyr” meaning the first martyr.

St Stephen became “filled with grace and power” especially after his ordination by the laying on of hands as an assistant shepherd. Stephen’s wisdom grew even more by reflection on the word of God and the tradition of his Church. Stephen’s homily at his trial summarizing salvation history also reminds us that we don’t need a seminary degree to be a successful servant leader/preacher. He likely didn’t need to get every detail right but still presents a wonderfully illuminating and accurate presentation of salvation history and Catholic doctrine with a high degree of detail. His explanations are just as good as any priest or professors’.

St. Stephen is also a model for all deacons, leading and preaching and sometimes working in the person of Christ the servant with his healing power. What a great thing to work in the person of Christ the servant! As men he also reminds us of Saint Joseph’s humble protection and provision from Mary and Jesus. St. Stephen laying down his life became a historical event which led to the conversion of Saint Paul, because of Saint Stephen’s great unconditional love.

Prayer

Saint Stephen, humble servant pray for me and all my friends so that we may realize what is really important in life and live out our relationship with Jesus and one another. Please help drive out the demon of clerical self obsession from our Catholic Church.

From my social media outreach a great discussion about the biblical nature of priesthood by Dana Nussberger (theologian and catechist)
with Ken Austin

Ken asked “If Christians are said to be a royal priesthood, is a church meeting completely full of priests?”

Dana Answered
The short answer is yes all Christians can become priests because all Christians have access to share in Christ’s own priesthood! 🙂

Let us reflect ever more though by asking you what is a priest in the first place? Are there different kinds of priests? If there are different kinds or classes of priests why would there be different kinds?

First what is a priest? What is the essence of priesthood? Is it only being an intercessor? Is it only being a mediator? What do these terms and concepts mean in the big story of the Bible intercessor and mediator? And in real life today? Is it leading public worship? Is it acting as an authoritative teacher? The concepts in NT scripture you mentioned beg more questions than answers. All of those things are included within at least some concepts of priesthood. But yet are some essential to what it is to be a priest and some perhaps being an authoritative teacher nonessential?

The only way to answer your questions is to dive deeply into the Old Testament and ultimately go all the way back to the first man and the first woman in the garden of Eden. One should go back and study the concept of being made in the image and likeness of God and any priestly connotations that that might have.

During the Old Testament time frame priests are those who represent other human beings before God. They offer intercessory prayers and sacrifices to God, on behalf of others. And this is just a very brief bullet point on two of their functions.

Importantly another flip side comes from the story of Moses, who ordained what would have been the first priests, within a multi tribe system, the 70 elders to assist him in teaching the people and providing God’s authoritative judgment and to.rah (word or instruction or message)

Interestingly there is a less discussed concept of priesthood in the Old Testament the concept of retracing the steps of Adam and Eve back the intimacy with God. This too is a priestly function and one could say that this enables the others at least in a spiritual way.

As you can see I have teed up some questions and pointed you in the right direction but have no intention of providing a long answer here.

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Ken Austin
· Sun
In the New Covenant (testament) Jesus takes the role of head priest, and acts as an intercessor between His believers and God. The role of the Hebrew head priest. He is the only intercessor for us. There is no need for another intercessor in each church any longer, and churches consist of followers who are equal in status before God. But leaders head each church with the help of elders, and we are all members, a holy priesthood. We can have a direct relationship with God through Jesus our intercessor .

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Dana Nussberger
· Sun
So when we talk about intercessor, are we speaking about intercessory prayer? I’m interested in how you would define an intercessor.

It seems that a closer relationship with God might be an opportune way to become an intercessor.

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Ken Austin
· Sun
Jesus provides us access to God. He died as a perfect and innocent man who was always obedient to His Father. Jesus took the penalty for sin when we deserved it. God overlooks and accepts us as washed clean by Jesus blood.

Jesus allows us to speak to God as holy people.

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Dana Nussberger
· Mon
“Jesus provides us access to God.” Yes, I agree. This is also why Saint Catherine of Siena calls Jesus the bridge and why the early church theologians say that Jesus is the savior and only he because he is both God and man.

Jesus is the “way the truth and the light” and also the bridge bridging the formally unbridgeable gap between God and man. But that does not mean that he does not share his priesthood with others.

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Ken Austin
· 22h
I guess you have Catholic beliefs. It is hard to accept what scripture says. Many Catholics don’t fully understand Jesus and his full power.

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Dana Nussberger
· Just now
Abraham was an intercessor when he made a deal with God for a righteous remnant in Sodom. Moses was an intercessor and high priest on behalf of his people, after the golden calf apostasy. David prayed and offered sacrifices on behalf of the people after his mistake to stop the plague. Deborah and Samuel, Elijah and so many others we could go on and on and on. In the New Testament time frame “The prayer of a righteous man availeth much”

Bible Gateway passage: James 5:16 – King James Version

A new way of priesthood is possible in the NT such that NT priests can offer each other ‘s prayers before the heavenly throne of God.

We have to realize that there is the one mediator and then there is “sub mediation”. Sub mediation means that Christ shares his priesthood in such a way that we become icons of his presence and our intercessory prayers make an impact on God’s decision. For “whatever you did to the least of my brothers you did it to me”

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Dana Nussberger
· 20h
So, How would you explain the purpose of Christian intercessory prayer?

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Dana Nussberger
· 20h
So St. Catherine has the same understanding that you do only Jesus is the mediator who can bridge the gap. The point is that Jesus is himself the way the truth and the life and no one who has the least bit of sin is really capable of offering sacrifices that set up the covenant of salvation

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Dana Nussberger
· Sun
For me an intercessor is a person or angel intercedes by offering prayers to God to help obtain an answer to another person’s prayers

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Dana Nussberger
· Mon
Isaiah also prophesied concerning this amazing gift of the expanded priesthood mentioned in the original question

“the oil of gladness instead of mourning,

the garment of praise instead of a faint spirit;

that they may be called oaks of righteousness,

the planting of the Lord, that he may be glorified.

4 They shall build up the ancient ruins;

they shall raise up the former devastations;

they shall repair the ruined cities,

the devastations of many generations.

5 Strangers shall stand and tend your flocks;

foreigners shall be your plowmen and vinedressers;

6 but you shall be called the priests of the Lord;

they shall speak of you as the ministers of our God;

you shall eat the wealth of the nations,

and in their glory you shall boast.

7 Instead of your shame there shall be a double portion;

instead of dishonor they shall rejoice in their lot;

therefore in their land they shall possess a double portion;

they shall have everlasting joy.” (Isaiah 61)

Do you also see this as an prophecy of the expanded priesthood of all Christians?

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Dana Nussberger
· Mon
How would you explain the purpose of the practice of intercessory prayer for one another?

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Ken Austin
· 24m
Depends on how you understand the roles. There is only needed one mediator, Jesus, in our contact with God. We can pray for others with God through Jesus, and it’s up to God to answer prayers if it is His will to act. In the old covenants Hebrews used the temple priests, of the tribe of Eli as mediators, but they were inferior to what Jesus does, because Jesus atoned for all sins once and for all. Priests did the atonement ritual over and over again. As do Catholic priests in the Mass of the Eucharist. There were prophets and judges in the Old Testament, but that role is unnecessary after what Jesus did.

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Dana Nussberger
· Just now
And yet people must carefully realize that sacraments are not the be all and end all of everything.

Too many Catholics actually divide and juxtapose the proclamation of the word against what they consider the all effective sacraments because they misunderstand the concept of the sacraments working from the very fact of them being done.

They do indeed always do something regardless of who receives them or how disposed you are.

But that does not mean that all I have to do is go to confession once a month and receive communion every day and I automatically become a Saint. Why? Because the sacraments are not the entirety of the Christian life and you have to have the mental and spiritual drive to walk in that spiritual life. Yes the sacraments will play a key role and have played a key role in giving you that drive but eternal life begins with and does not end at the communion of the visible sacrament.

For Thomas Aquinas he never spoke of ..well just be in a state of grace and then receive communion every day and you’re guaranteed to have every grace possible no what..

He did talk about an integrated picture of someone receiving faith, religious instruction and so forth and then receiving the sacraments as privileged a encounter with Jesus Christ

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Dana Nussberger
· 17m
What I think that your view misses is the fact that the charisms like prophecy etcetera didn’t disappear with the Old Testament rather they were supercharged and given to more people.

As far as Catholic priests they are widely misunderstood.

I think Protestants sometimes misunderstand the Eucharist because they think of sacraments as “leftover from the Old Testament” when in fact nothing could be farther from the truth.

Sacraments are an extension of Jesus Christ own incarnation in his sending of the Church. They are a continuation of the joint mission of the son and the spirit. But they are not is a magic idolatrous ritual that takes the place of hearing the word of God.

In fact I’ve spoken about this once before in some sense the message of salvation becomes Incarnate in the Eucharist which in fact becomes Jesus Christ himself in a real way.

The visible priest is just an icon or visible symbol /instrument of the eternal high priest Jesus who continues to offer his sacrifice not through blood for blood was only shared once but by remembrance in the heavenly liturgy

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Dana Nussberger
· 9m
Saint Thomas Aquinas provides a pretty surprising answer to the question of why we need sacraments at all. Basically he says because we are both body and spirit for him this includes the mind.

“Excerpt from the Summa Theologiae II-II q. 81, a. 7:

We pay God honor and reverence, not for His sake (because He is of Himself full of glory to which no creature can add anything), but for our own sake, because by the very fact that we revere and honor God, our mind is subjected to Him; wherein its perfection consists, since a thing is perfected by being subjected to its superior, for instance the body is perfected by being quickened by the soul, and the air by being enlightened by the sun. Now the human mind, in order to be united to God, needs to be guided by the sensible world, since “invisible things . . . are clearly seen, being understood by the things that are made,” as the Apostle says (Rm. 1:20). Wherefore in the Divine worship it is necessary to make use of corporeal things, that man’s mind may be aroused thereby, as by signs, to the spiritual acts by means of which he is united to God.”

“Colman E. O’Neill and Romanus Cessario, Meeting Christ in the Sacraments. Revised edition. New York: Alba House, 1991. pp. 39-40.

“The individual shape of the various sacramental actions performed by the Church is of capital importance. Just as Mary gave to the Word his humanity and thereby determines the individual characteristics of that Humanity, so the ritual performed by the Church determines the fashion in which Christ is made present in the liturgical assembly. In the measure of terms of Scholastic theology: the sacraments effect what they signify. . . . There are two distinct kinds of sacramental action, corresponding to two phases of Christ’s heavenly worship. One kind is constituted by the Mass alone, which signifies immediately the sacrifice of Christ, offered to the Father. All the other sacraments, including Holy Communion, belong to the second class. These signify the effects of Christ heavenly worship. By using both kinds of sacrament the faithful participate to the full, in the measure permitted by their present state, in the heavenly liturgy. We must form here the image of the Whole Christ, the Head in glory, the members on earth, united in worship of the Father. All worship redounds to the benefit of the worshipper for we can give nothing to God, cannot add in the slightest to the glory which he possesses from eternity: “If you do justly, what shall you give him, or what shall he receive of your hand?” (Jb 35:7) By submitting to God, the creature places himself in his rightful position in the scheme of reality, the place best suited to him. When we apply this to the worship of the Whole Christ a certain modification is called for since individual worship is here assumed into community worship and, moreover, the worship of the Head is communicated to the members. Accordingly, the worship of Christ in heaven benefits the Whole Christ worshipping in and with him. It can bring no further perfection to the Head; the effect is all for his members. The sacramental system of the Church is wholly centered on the heavenly worship of Christ. It brings the two phases of this worship among men so that they are able to offer a true external sacrifice and to receive from the hand of Christ, acting through the material elements of the sacraments, the grace which gives them the dignity of sons of God.””

Why Do the Sacraments Matter? — Aquinas 101

So, “my flesh” will indeed rejoice in the Lord not just my spirit but also my flesh weighed down as it is by the burden of hereditary concupiscence.

My mortal mortal flesh feasts on the sacrament so that the immortal invisible Jesus can touch and heal even that which is beyond reasoning the flesh, with it’s emotions health ect, not just my mind’s faith. Both mind and body will indeed rejoice in the Lord because of the sacraments.

For reference: Learning the “Mantle of Mary” deliverance prayers Dana shares part of her daily prayer.

“Note: For two persons or more, responses are in italics.

1. Auxilium Christianorum Prayers
The Auxilium Christianorum, which means “Help of Christians,” is a spiritual warfare
association founded by the exorcist, Rev. Chad Ripperger, Ph.D., FSSP.
Father Ripperger strongly advises that Catholics be in state of grace before praying these
prayers.
Opening Prayer for Each Day
Our help is in the name of the Lord.
Who made heaven and earth.
Most gracious Virgin Mary, thou who wouldst crush the head of the serpent, protect us from
the vengeance of the evil one. We offer our prayers, supplications, sufferings and good works
to thee so that thou may purify them, sanctify them and present them to thy Son as a perfect
offering. May this offering be given so that the demons that influence or seek to influence the
members of the Auxilium Christianorum and all residents of the United States do not know
the source of their expulsion and blindness.
Blind them so that they know not our good works. Blind them so that they know not on whom
to take vengeance. Blind them so that they may receive the just sentence for their works.
Cover us with the Precious Blood of thy Son so that we may enjoy the protection which flows
from his passion and death. Amen.
Saint Michael, the Archangel, defend us in the day of battle.
Be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray;
and do thou, O Prince of the heavenly host,
by the power of God
cast into hell Satan and all the evil spirits
who prowl throughout the world seeking the ruin of souls. Amen.
Angel of God, my guardian dear, to whom God’s love commits me here,
ever this day be at my side, to light and guard, to rule and guide. Amen.

Pray one Our Father.

Pray one Hail Mary.

Pray one Glory Be.

Litany of the Most Precious Blood

Lord have mercy. Lord have mercy.
Christ have mercy. Christ have mercy.
Lord have mercy. Lord have mercy.
Christ hear us. Christ graciously hear us.
God the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God the Holy Spirit, have mercy on us.
Holy Trinity, One God, have mercy on us.
Blood of Christ, only-begotten Son of the Eternal Father, save us.
Blood of Christ, Incarnate Word of God, save us.
Blood of Christ, of the New and Eternal Testament, save us.
Blood of Christ, falling upon the earth in the Agony, save us.
Blood of Christ, shed profusely in the Scourging, save us.
Blood of Christ, flowing forth in the Crowning with Thorns, save us.
Blood of Christ, poured out on the Cross, save us.
Blood of Christ, price of our salvation, save us.
Blood of Christ, without which there is no forgiveness, save us.
Blood of Christ, Eucharistic drink and refreshment of souls, save us.
Blood of Christ, stream of mercy, save us.
Blood of Christ, victor over demons, save us.
Blood of Christ, courage of martyrs, save us.
Blood of Christ, strength of confessors, save us.
Blood of Christ, bringing forth virgins, save us.
Blood of Christ, help of those in peril, save us.
Blood of Christ, relief of the burdened, save us.
Blood of Christ, solace in sorrow, save us.
Blood of Christ, hope of the penitent, save us.
Blood of Christ, consolation of the dying, save us.
Blood of Christ, peace and tenderness of hearts, save us.
Blood of Christ, pledge of eternal life, save us.
Blood of Christ, freeing souls from purgatory, save us.
Blood of Christ, most worthy of all glory and honor, save us.
Lamb of God, Who takest away the sins of the world,
spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
have mercy on us.
Thou hast redeemed us with Thy Blood, O Lord.
And made of us a kingdom for our God.

Let us pray: Almighty and everlasting God, who hast appointed thine only-begotten son to be
the Redeemer of the World, and hast been pleased to be reconciled unto us by His Blood,
grant us, we beseech thee, so to venerate with solemn worship the price of our salvation, that
the power thereof may here on earth keep us from all things hurtful, and the fruit of the same
may gladden us for ever hereafter in heaven. Through the same Christ our Lord. Amen.

Pray the Prayer for the Day of the Week:

On Sundays:
O Glorious Queen of Heaven and Earth, Virgin Most Powerful, thou who hast the power to
crush the head of the ancient serpent with thy heel, come and exercise this power flowing
from the grace of thine Immaculate Conception. Shield us under the mantle of thy purity and
love, draw us into the sweet abode of thy heart and annihilate and render impotent the forces
bent on destroying us. Come Most Sovereign Mistress of the Holy Angels and Mistress of the
Most Holy Rosary, thou who from the very beginning hast received from God the power and
the mission to crush the head of Satan. Send forth thy holy legions, we humbly beseech thee,
that under thy command and by thy power they may pursue the evil spirits, counter them on
every side, resist their bold attacks and drive them far from us, harming no one on the way,
binding them to the foot of the Cross to be judged and sentenced by Jesus Christ Thy Son
and to be disposed of by him as he wills.
Saint Joseph, Patron of the Universal Church, come to our aid in this grave battle against the
forces of darkness, repel the attacks of the devil and free the members of the Auxilium
Christianorum and residents of the United States, and those for whom the priests of the
Auxilium Christianorum pray, from the strongholds of the enemy.
Saint Michael, summon the entire heavenly court to engage their forces in this fierce battle
against the powers of hell. Come O Prince of Heaven with thy mighty sword and thrust into
hell Satan and all the other evil spirits. O Guardian Angels, guide and protect us.
Amen.

On Mondays:
In thy name, Lord Jesus Christ, we pray that thou cover us, our families, and all of our
possessions with thy love and thy Most Precious Blood and surround us with thy heavenly
angels, saints and the Mantle of Our Blessed Mother.
Amen.
On Tuesdays:
Lord Jesus Christ, we beg thee for the grace to remain guarded beneath the protective
Mantle of Mary, surrounded by the holy briar from which was taken the Holy Crown of Thorns,
and saturated with thy Precious Blood in the power of the Holy Spirit, with our guardian
angels, for the greater glory of the Father.
Amen.
On Wednesdays:
In the Name of Jesus Christ, Our Lord and God, we ask thee to render all spirits impotent,
paralyzed and ineffective in attempting to take revenge against anyone of the members of the
Auxilium Christianorum and residents of the United States, our families, friends, communities,
those who pray for us and their family members, or anyone associated with us and for whom
the priests of the Auxilium Christianorum pray.
We ask thee to bind all evil spirits, all powers in the air, the water, the ground, the fire, under
ground, or wherever they exercise their powers, any satanic forces in nature and any and all
emissaries of the satanic headquarters. We ask thee to bind by thy Precious Blood all of the
attributes, aspects and characteristics, interactions, communications and deceitful games of
the evil spirits. We ask thee to break any and all bonds, ties and attachments in the Name of
the Father, and of the Son and of the Holy Spirit.
Amen.

On Thursdays:
My Lord, thou art all powerful, thou art God, thou art our Father. We beg thee through the
intercession and help of the Archangels Saints Michael, Raphael, and Gabriel for the
deliverance of our brothers and sisters who are enslaved by the evil one. All Saints of Heaven,
come to our aid.
From anxiety, sadness and obsessions,
we implore thee, deliver us, O Lord.
From hatred, fornication, and envy,
we implore thee, deliver us, O Lord.
From thoughts of jealousy, rage, and death,
we implore thee, deliver us, O Lord.
From every thought of suicide and abortion,
we implore thee, deliver us, O Lord.
From every form of sinful sexuality,
we implore thee, deliver us, O Lord.
From every division in our family, and every harmful friendship,
we implore thee, deliver us, O Lord.
From every sort of spell, malefice, witchcraft, and every form of the occult,
we implore thee, deliver us, O Lord.
Thou who said, “Peace I leave with you, my peace I give unto you.” Grant that, through the
intercession of the Virgin Mary, we may be liberated from every demonic influence and enjoy
thy peace always, in the name of Christ, our Lord.
Amen.

On Fridays:
Litany of Humility
O Jesus, meek and humble of heart, hear me.
From the desire of being esteemed, deliver me, Jesus.
From the desire of being loved, deliver me, Jesus.
From the desire of being extolled, deliver me, Jesus.
From the desire of being honored, deliver me, Jesus.
From the desire of being praised, deliver me, Jesus.
From the desire of being preferred to others, deliver me, Jesus.
From the desire of being consulted, deliver me, Jesus.
From the desire of being approved, deliver me, Jesus.
From the fear of being humiliated, deliver me, Jesus.
From the fear of being despised, deliver me, Jesus.
From the fear of suffering rebukes, deliver me, Jesus.
From the fear of being calumniated, deliver me, Jesus.
From the fear of being forgotten, deliver me, Jesus.
From the fear of being ridiculed, deliver me, Jesus.
From the fear of being wronged, deliver me, Jesus.
From the fear of being suspected, deliver me, Jesus.
That others may be loved more than I,
Jesus, grant me the grace to desire it.
That others may be esteemed more than I,
Jesus, grant me the grace to desire it.
That in the opinion of the world,
others may increase and I may decrease,
Jesus, grant me the grace to desire it.
That others may be chosen and I set aside,
Jesus, grant me the grace to desire it.
That others may be praised and I unnoticed,
Jesus, grant me the grace to desire it.
That others may be preferred to me in everything,
Jesus, grant me the grace to desire it.
That others may become holier than I,
provided that I become as holy as I should,
Jesus, grant me the grace to desire it.

On Saturdays:
O God and Father of our Lord Jesus Christ, we call upon thy holy name and humbly beseech
thy clemency, that, through the intercession of the ever Immaculate Virgin, our Mother Mary,
and of the glorious Archangel Saint Michael, thou wouldst vouchsafe to help us against Satan
and all the other unclean spirits that are prowling about the world to the great peril of the
human race and the loss of souls. Amen.
After the Prayer for the Day of the Week, pray the Concluding Prayer for Each Day:
Concluding Prayer for Each Day
August Queen of the Heavens, heavenly Sovereign of the Angels, thou who from the
beginning hast received from God the power and the mission to crush the head of Satan, we
humbly beseech thee to send thy holy legions, so that under thy command and through thy
power, they may pursue the demons and combat them everywhere, suppress their boldness,
and drive them back into the abyss. O good and tender mother, thou wilt always be our love
and hope! O Divine Mother, send thy holy angels to defend us and to drive far away from us
the cruel enemy. Holy Angels and Archangels, defend us and guard us. Amen.
Most Sacred Heart of Jesus, have mercy on us.
Mary, Help of Christians, pray for us.
Virgin Most Powerful, pray for us.
Saint Joseph, pray for us.
Saint Michael the Archangel, pray for us.
All You Holy Angels, pray for us.
In the name of the Father, and of the Son and of the Holy Spirit.
Amen.

2. The Divine Mercy Chaplet

To honor the request of the Guardian Angel of the United States of America.

In the name of the Father, and of the Son, and of the Holy Spirit. I offer this chaplet in
atonement for the sins of the United States of America, especially for the sin of abortion.
Pray three times:
O Blood and Water, which gushed forth from the Heart of Jesus as a fountain of mercy for us,
I trust in you!

Pray one Our Father.

Pray one Hail Mary.

Pray the Apostles Creed:

I believe in God, the Father Almighty, Creator of Heaven and earth; and in Jesus Christ, His
only Son, Our Lord, Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered
under Pontius Pilate, was crucified; died, and was buried. He descended into Hell; the third
day He arose again from the dead; He ascended into Heaven, sitteth at the right hand of God,
the Father Almighty; from thence He shall come to judge the living and the dead. I believe in
the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the
resurrection of the body, and the life everlasting. Amen.
Then, pray five decades:
Eternal Father,
I offer you the Body and Blood,
Soul and Divinity,
of your dearly beloved son,
Our Lord, Jesus Christ,
in atonement for our sins
and those of the whole world.
Repeat ten times for each decade:
For the sake of His sorrowful Passion,
have mercy on us and on the whole world.
After five decades, pray three times:
Holy God,
Holy Mighty One,
Holy Immortal One,
have mercy on us
and on the whole world.
Closing prayer:
Eternal God, in whom mercy is endless and the treasury of compassion inexhaustible, look
kindly upon us and increase your mercy in us, that in difficult moments we might not despair
nor become despondent, but with great confidence submit ourselves to your holy will, which
is love and mercy itself. Amen.

3. Mantle of Mary Prayer

Almighty Father, we offer our prayers in the Holy Name of your Eucharistic Son, Jesus, in
atonement for the sins of the United States, especially for the sin of abortion and all sins of
the flesh. We humbly request that You fortify the fearsome Guardian Angel of the United
States, along with your mighty Archangel Michael and every angel assigned to their legions,
to save America in her time of distress. May they teach us how to combat evil.
Eternal Father, deliver us as you delivered your people by the parting of the Red Sea!
Eternal Father, just as your servant David defeated Goliath with one smooth stone, by the
sweep of your mighty hand, cast into the abyss forever all those diabolical powers and
principalities which seek to dominate and degrade our children, our neighbors, and our
communities. Direct us as you directed David’s stone in battle.
Eternal Father, we beg You to remember always the sacrifice of our holy martyrs of North
America, whose blood forever anointed our very soil for Your divine purposes.
Eternal Father, honor the faith of our fathers and mothers who have gone before us into your
heavenly embrace, and who intercede for victory on our behalf.
Eternal Father, honor the covenant made by our bishops, who, inspired by your prophetic
grace, solemnly consecrated our nation to the Immaculate Virgin Mary in every century since
our founding.
By the infinite merits of the Blood of Christ, offered everywhere and every day in the Holy
Sacrifice of the Mass throughout our states and territories, keep the Mantle of Mary pinned at
every border to fully cover the United States of America, a nation you, O God, brought forth
into salvation history through your divine will, merciful grace, and providential protection.
O Almighty and Eternal Father, in union with all of our Christian brothers and sisters who offer
fasts and prayers for deliverance of America from evil, we implore You to deeply immerse
every soul in our beloved nation within an overflowing ocean of your Holy Spirit, the Divine
Spouse of Immaculate Mary, and to thus vanquish the serpent, his demons, and those who
serve the evil one within our midst, while bringing forth, we pray, the new Great Awakening
and Illumination of Consciences. Amen.

Thank you for praying with us.”

All Saints Day reflection, Wednesday November 1st, 2023, by Dana Nussberger

First reading

The 144,000 “who had been marked with the seal” are a representation of all the Saints across time and space. St John was shown a vision of the one name of God, common to both the Father and the Son inscribed on the forehead of the countless in Heaven. This is not a dogmatic interpretation, but I think of this as the earliest written description of the “character” of a sacrament. In the Old Testament God’s holy people “bear his name” which also may be where this imagery is drawn from. Either way the responsibility to become holy as Jesus was, is front and center here. Why should we be holy? For one, holiness makes life interesting, always regardless of what you possess. This is true for everyone who gives him or herself to God.

St. Thomas Aquinas, a great sacramental theologian and St Augustine both distinguished between the “reality” of a sacrament and the sacrament itself. when you baptize your little one you’re tattooing them with the name of God and empowering them. Parents are not just having the priest dunk them in water, but the character of the sacrament guarantees that the Holy Spirit will always provide the gift of faith, living faith which is the essence of entering into a good relationship with God. Still even though the sacred character/ power to experience this gift is automatically given ex opere operato as theologians term it, still the “reality” of the sacrament doesn’t materialize in our lives automatically. Too often the fire of this sacred power is quickly put out in many Catholics who miss the reality of the sacrament, because for this to become real you must renounce many distractions. The “reality” of baptism encompasses your whole life of walking by faith. Despite this St. John’s vision also assures us that there will be “a great multitude, which no one could count” in Heaven.

Baptism as a basis for ministry

Today most people think ordination qualifies you for ministry. Do you know qualified a person for ministry, especially leadership and teaching in the Old Testament? Two things, possessing the word of God and the presence and gifts of the Holy Spirit. Someone like holy Moses encountered God, was transformed, and then God sent him back as a prophet to teach the word of God on an ongoing basis. With other prophets it may have only been one set of words or a message which was given to you by God.

These two qualities intersect at Holiness, that encounter with the holy God makes you holy and brings the word of God to you. Why commit? Because holiness makes life interesting. Also, holiness will multiply the number of souls you save and help. Discipleship sometimes becomes painful. It may result in you being the odd man out or being falsely called evil name like bully or discriminator but it will be worth it.

In the New Testament the encounter and reception of the word of God are still how the Holy Spirit works through people. St. Paul encounters Christ on the way to Damascus. St. Peter is called by Jesus and has his special moment of commitment/encounter later when he confesses the Messiah-ship of Jesus. However, in the NT St. Luke illustrates how the Holy Spirit’s presence and gifts are given to all Christians not just few priests/prophets as in the Old Testament.

The Beatitudes

Jesus who is “God in person” and “the image of the invisible God” the Father sees our state and shows us God’s reaction to our misery in a very direct way, he shows how deeply God cares. When I meditated on this, I envisioned him looking on physically disabled workers.

Jesus, speaks words of compassion in the beatitudes, acknowledging their (and our) many causes of unhappiness in the present world, but rather than destroying poverty in this present world he seeks to flip our perception upside down. How? By shifting our perception to the future and by refocusing us on why God created us. Not to look at ourselves and feel pleased that we are better than others (as our talent/power obsessed world often demands). Instead Jesus tells us that God created us to have every happiness from gaining God and our relationship with him and others. Here I reflected on the basis of my relationships with others…..

Prayer: Lord activate my baptism I want to experience the reality of walking by faith with you. No matter what happens, what happens with my family or friends, with my job what other think of me or what difficulties come, let me experience your sweetness even when I feel only bitterness. Let me have your strength and the promise of heaven. Help me see the right reasons to become a saint, your reasons.

Let me take pride in my ministry whether that be a simple or privileged one. Particularly when I’m deprived of consolation Help me encounter you and come to love you. Amen.

“What is a plenary indulgence and what does it do?”
Answered by Fr Francis Marsden
(39 yrs priest with Cambridge chemistry doctorate)
Firstly we need to know what an indulgence is.

It is not something you can buy to have your sins, past or future, forgiven.

It refers to sins which have already been repented for and confessed in the Sacrament of Reconciliation and absolved. Even when we have carried out the penance imposed by the priest, there may still remain some of the “temporal punishment due to sin”.

Absolution removes the guilt of sin which would condemn us before the heavenly tribunal. However even when absolved we may still need to make reparation for sins committed, for the damage they caused to others, to the Church or to ourselves.

For analogy, imagine a boy playing with a football in the street. He has been told many a time not to play in front of the neighbours’ houses, but he disobeys and smashes the front window of Mrs Smith’s house.

He owns up to Mrs Smith. She goes round to his parents. She forgives the boy, but she has not the money to repair the window, so she insists that he pay for the damage.

He has been forgiven, but he must forfeit his pocket money until the damage is paid for. This equates to the “temporal punishment due to sin.” The boy has received mercy, but in justice he must make amends.

If you go back to the seventh or eighth centuries, in the Irish Penitentials, you find long penances of many years imposed for murder, adultery, fornication, killing or stealing a neighbour’s cow etc. The question arose, what if someone died only five years into a ten year penance?

The answer was that they must somehow discharge the debt of penance (the temporal punishment due to sin) in the hereafter in the state called “purgatorium”, before admission to heaven.

In order to incentivise the people to pray, the Church attaches indulgences to particular devotions or practices, offering a partial or plenary (total) reduction of this “temporal punishment due to sin.”

By the power of the keys, drawing upon the merits of Christ and the saints, the Church has the right to do this.

The conditions for a plenary indulgence are exacting: no attachment to sin, a good sacramental Confession within the preceding week, Holy Communion on the day of obtaining the indulgence, recitation of the Creed and prayers for the Pope’s intentions plus the prescribed work or prayer e.g.

Half an hour’s devout reading of and meditation on Sacred Scripture.

Half an hour’s adoration of Jesus in the Blessed Sacrament.

Recitation of the Rosary with devout Scriptural meditation on the mysteries.

A plenary indulgence sets you free from any purgatorial punishment.

I don’t see, however, that it can substitute for the process of understanding one’s life on retrospect and seeing how God’s Providence has guided us, and receiving healing for the wounds our own sins and those of others have inflicted upon us.

These processes too are surely necessary before entering the heavenly Jerusalem.

“What is the Catholic belief in purgatory? How does it reconcile with scriptural teaching?” Answered by Fr. Francis Marsden

The Catholic understanding of purgatory follows on from the Jewish practice of praying for the dead. Let’s just be clear about what the doctrine of purgatory entails, from the Catechism of the Catholic Church:

CCC 1030 – All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.

CCC 1031 – The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent. The tradition of the Church, by reference to certain texts of Scripture, speaks of a cleansing fire:

As for certain lesser faults, we must believe that, before the Final Judgment, there is a purifying fire. He who is truth says that whoever utters blasphemy against the Holy Spirit will be pardoned neither in this age nor in the age to come. From this sentence we understand that certain offenses can be forgiven in this age, but certain others in the age to come. (St. Gregory the Great, Dial. 4, 39: PL 77, 396; cf. Mt 12:31)

CCC 1032 – This teaching is also based on the practice of prayer for the dead, already mentioned in Sacred Scripture: “Therefore [Judas Maccabeus] made atonement for the dead, that they might be delivered from their sin.” (2 Macc 12:46) From the beginning the Church has honoured the memory of the dead and offered prayers in suffrage for them, above all the Eucharistic sacrifice, so that, thus purified, they may attain the beatific vision of God. (Cf. Council of Lyons II (1274): DS 856) The Church also commends almsgiving, indulgences, and works of penance undertaken on behalf of the dead:

Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. (St. John Chrysostom, Hom. in 1 Cor. 41, 5: PG 61, 361; cf. Job 1:5)”

The New Testament supports the idea of a testing by fire after death, although it does not use the word Purgatory. Mind you, neither does it use the word Protestant either.

1 Cor 3:10-15 – According to the grace of God given to me, like a wise master builder I laid a foundation, and another is building upon it. But each one must be careful how he builds upon it, for no one can lay a foundation other than the one that is there, namely, Jesus Christ.

If anyone builds on this foundation with gold, silver, precious stones, wood, hay, or straw, the work of each will come to light, for the Day will disclose it. It will be revealed with fire, and the fire (itself) will test the quality of each one’s work. If the work stands that someone built upon the foundation, that person will receive a wage. But if someone’s work is burned up, that one will suffer loss; the person will be saved, but only as through fire.

Heb 12:22-24 – No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering, and the assembly of the firstborn enrolled in heaven, and God the judge of all, and the spirits of the just made perfect, and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently than that of Abel.

Many of us die in imperfection. How are we to be made perfect so as to be able to enter the heavenly Jerusalem? Or are we to be excluded for ever? It is logical to expect some purification from our remaining selfishness and sin after death.

Matt 12:31-32 – Therefore, I say to you, every sin and blasphemy will be forgiven people, but blasphemy against the Spirit will not be forgiven. And whoever speaks a word against the Son of Man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.

Jesus tells us there are things that will be forgiven in this age and things that will be forgiven in the age to come. If you are in Heaven, there is no need for forgiveness. If you are in Hell, there is no forgiveness. Where can you be, in the age to come, where you can receive forgiveness? We call this process Purgatory.

Matt 18:23-35 – In the parable of the unjust debtor, Jesus says “the kingdom of heaven may be likened to a king who decided to settle accounts with his servants. ……

The servant who refuses to forgive his fellow servant a trifling sum, when his Master has cancelled his massive debt, is treated in this way:

Then in anger his master handed him over to the torturers until he should pay back the whole debt. So will my heavenly Father do to you, unless each of you forgives his brother from his heart.”

In this parable, Jesus describes why we must forgive each other. He likens God to a King who will put you in prison for not paying your debt. In the process, He mentions, without any need to explain, that God put the wicked servant in prison “until he should pay back the whole debt.” See also Matt. 5:26; Luke 12:58-59.

The Orthodox Churches also pray for the dead, as do all the ancient apostolic Churches: Copts, Armenians, Syriacs, Chaldaeans etc. but they formulate the reality of purification after death in slightly different ways.

“Are you confident that God has declared you “not guilty” forever in His sight? Did you do anything to deserve justification?” Answered by Dana Nussberger

I understand the point you’re trying to make and the answer is yes we share the common view that we are saved by grace. You of course specifically articulate that in terms of God forgiving sins in the format of a judge speaking out an efficacious word that actually causes guilty persons to be declared “not guilty”.

In the Catholic tradition we also have this concept of imputation but it works in both a sacramental and personal context. For example, when I was too young to know about Jesus the minister who baptized me spoke “I baptize (meaning wash) in the name of the Father and of the Son and the Holy Spirit.” This prophetic word is “in the person of Christ” meaning it is is if Jesus is speaking through the lips of the minister. And because it is Jesus speaking it actually causes you to be washed and sanctified, to become fully adopted into God’s family even though I was too young to understand. Still later on when I started to know Jesus personally if I ever asked him for forgiveness of sins and was truly sorry he would have granted me forgiveness and “imputed” his own righteousness to me to borrow a Protestant term.

Nevertheless the imputation of righteousness is only one part of salvation.

“17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit. “ (NRSV)

6 For God, who said, “Let light shine out of darkness,”[b] made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. (NIV)

17 So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! (NRSV)

That is the end point and result of salvation is that we are restored to the image of God and of Christ who is the image of God.

Especially the initial imputation of righteousness which has to be distinguished from what we would call actual graces (special interventions of God in the heart) leading to the restoration of the state of habitual sanctifying grace). For example, when the priest spoke the prayer of absolution and said “I absolve you of your sins in the name of the Father and of the Son and the Holy Spirit” when I was 20 years old, that was also the imputation of Christ righteousness. Because it is not the priest doing it but it is as if Jesus is speaking an efficacious word saying “I absolve you from your sins” through the priest. And because it is Jesus’s person and power at work it causes what the word commands to actually happen.

As Dr. Scott Hahn writes in his commentary on Romans

“Does Paul understands justification against this background is disputed. Does he envision God as the divine judge pronouncing the believer righteous at baptism? If so, then justification is best viewed as a transformative utterance. After all scripture teaches that God’s word is the instrument of his will and so God does whatever he declares in the very act of declaring it, when God speaks everything changes -quite literally. New realities burst into being when the word of the Lord goes forth in power. Hence justification must not be reduced to a pronouncement that imputes a legal status of righteousness but affects no actual change in the sinner. On the contrary righteousness is the gift of spiritual life that God imparts through the Messiah. Justified believers are made righteous by incorporation into Christ….”

“Was Jesus born of God the Father, or created by God the Father? God the Father created all things through Jesus. ” Is my statement true?” Answered by Dana Nussberger

This is described in scripture and the Trinitarian relationship between Father and Son came to be more profoundly understood in 325 AD at the first council of Nicaea.

In a real sense Jesus is the “first born of all creation” because outside of the created order outside of time and space he proceeds from meaning the Son finds his source and origin in the Father’s person. The second reason the Son is called the “first born of all creation” is because Jesus’s nature meaning his wisdom and goodness are stamped into each of his creations. Creations which exists in our world of time and space. But the Trinity is different. The Trinity exists transcendently meaning outside of time and space.

Understanding this is crucial to understand the teaching of first Nicaea that the divine Son is Co equal and Co eternal with the Father.

First Nicaea was convened to deal with two issues first to make a doctrinal discernment on the teaching of a controversial priest / preacher named Arius. The second issue was eminently important from a disciplinary standpoint how to integrate a newly legalized Christianity into a broader world and evangelize a pagan world. Arius’s preaching emphasizes the subordination of the Son to the Father. He argued that if the Father is the source of the Son then there must have been a time when the Father was in existence but the Son was not.

It’s clear to see why this is a clever intuitive argument. First Nicaea in 325 AD responded with this astonishing insight that there was no time before the Son because the Trinitarian progression is separate from and outside of created time and place/space. This discernment based on scripture and a theological tradition seemed absurd to many educated people at the time but would be confirmed by modern observational science and theoretical physics calculations 1600 years later!

For example St. Augustine of Hippo applied the teaching of first Nicaea to a new context of apologetics when non Catholics asked him, “What God was doing before the creation of the world?”

“Nobel laureate Steven Weinberg, “Book XI of Augustine’s Confessions contains a famous discussion of the nature of time, and it seems to have become a tradition to quote from this chapter in writing about quantum cosmology.” 6

St. Augustine’s reflections on time started with the fact that time is a measure of change. As such, it presupposes the existence of things that change — which, of course, must be created things. Consequently, he said, “there can be no time without creation.” 7 Time is thus an aspect of the created world and is itself a creation of God: “What times would there be that were not made by you, [O Lord]?” 8 And this led St. Augustine to a most remarkable insight, which is that it is meaningless to speak about “times before creation.” For if time is passing, then something created is already in existence, namely changing things and time itself, meaning that all times must be times after creation. As St. Augustine wrote,

“You [O Lord] made that very time, and no time could pass by before you made those times. But if there was no time before heaven and earth, why do they ask what you did ‘then’? There was no ‘then,’ where there was no time.” 9

God was not waiting around for infinite ages before the beginning of the world, because there were no such ages: the beginning of the created world was the beginning of time itself. That was the profound answer that St. Augustine gave to the question of the pagans.

Modern physics arrived at essentially the same insight in the twentieth century. Whereas St. Augustine began with the notion that time is something created, modern physics starts with the notion that time — or space-time — is something physical. Einstein’s theory of General Relativity (his theory of gravity) tells us that space-time is a dynamic entity: it can bend and have ripples in it. One of the most dramatic scientific breakthroughs of recent years was the detection of such “gravitational waves” by the LIGO experiment in 2015.10”

St. Augustine and the Beginning of Time

St. Augustine was fifteen centuries ahead of his time in his thinking on the nature of time.

https://catholicscientists.org/articles/st-augustine-beginning-of-time/

New Proofs for the Existence of God

New Proofs for the Existence of God: Contributions of Contemporary Physics … By Robert J. Spitzer

https://books.google.com/books?id=UgdyKv5vx5YC&q=Augustine#v=snippet&q=Augustine&f=false

Important info for pastors and other leaders and decision makers to review on current events

October 4th, 2023 Saint Francis of Assisi reflection by Dana Nussberger

I can’t imagine a better set of common readings for Saint Francis of Assisi’ life mission. Nehemiah’s desperate quest to rebuild the Jerusalem Temple in the first reading reminds me of Saint Francis’s famous vision where God told him to “rebuild” his Church which had fallen into disrepair. Today the Catholic Church is in many areas paralyzed and unable to work as God intended. We are in a state of crisis and confusion. If all Catholics lived out the vocation that we received in our baptism the world would change very dramatically, for the better.

If you’re a priest, deacon, or other catechist this is the time to go all out with catechizing your people even more so now that the Synod is officially beginning with voting sessions. Remember a massive part of this synodal process is actually to educate the Catholic lay faithful! And this Synod is also meant to help us resolve controversies and disagreements through listening to the word of God.

As Catholic ministers have frequently in years written books about all Catholics must learn how to read study and pray with the same mindset as seminarian formation. We must prepare using many of the same learning styles and techniques as if we were preparing for priesthood because when we get to heaven God will demand an account of the souls that he entrusted to us too! Now is the time for all Catholics to understand and put into practice their vocation as a priestly people! We haven’t been doing it so we have a lot of rebuilding to do.

If you are a Catholic and your faith has never become personal now is the time. God looks on us each day taking a relational interest in our daily needs comment and challenges he relates to us in a person to person way and calls us to know who he is as a person and to return our love for his love. on. https://www.youtube.com/watch?v=FryDFVrQ_ns

Saint Jerome ‘s feast day September 30th, by Dana Nussberger

Everyone should realize that the Bible and how we receive it foretell whether we accept or reject God himself. This is why theologians typically refer to the word of God as God’s “self communication”. It is God revealing who he is in essence, both through actions he takes and through the incarnation of Jesus. If you tell me how you interpret scripture I can probably tell you a lot about who you are as a person and your relationship with God based only on that.

Because Scripture is meant to teach us the answers to the questions that are necessary for salvation. It cuts right through the heart of each one of us. If the great biblical scholar Saint Jerome were still on earth with us today he would call attention to this truth too, that how we “hear” the word of God, how we interpreted it is in fact our response to God in Jesus Christ.

The scriptural stories are so uniquely revealing that they disclose not just facts about God but who God really is both as an acting person and even touching on his nature (Trinity and trinitarian life). Still we need to avoid the two most common errors concerning interpretation of scripture. First we must avoid the “liberal” modernist mistaken interpretation that views scripture as only human. In this view the wisdom of scripture comes only from within humanity itself. (Or as one theology professor comments God is misunderstood as so imminent/easily accessible to our world that the wisdom of scripture is little more than mankind’s learning things over time (education)

To put modernism in the popular language of today there’s a little “spark of divinity” in everybody and you just have to discover it. This is similar to the Freemasonic view condemned by many Popes which sees humanity as naturally divine and so sees scripture as only the best self discovery and reflection that humanity or the human authors are capable of at a certain historical epoch.

Lamentabili Sane – Papal Encyclicals

SYLLABUS CONDEMNING THE ERRORS OF THE MODERNISTS

https://www.papalencyclicals.net/Pius10/p10lamen.htm?fbclid=IwAR34Bcbfx8NCSEIWf5kHpB21QiC7kUFaN4qrkD7UGlJH_CL1Fuq7zJnorVg

This breaks apart the Judeo-Christian idea that scripture is God’s word, that it is in a real sense direct prophetic communication form God. Still, we must remember God is speaking through human authors whom he endows with differing prophetic gifts. Some inspired authors receive an outstanding and special prophetic gift of wisdom so that the indwelling presence of the Holy Spirit enables them to *gain a pure vision or understanding of what they’re writing about from God’s perspective.

You tell me your views on the inspiration of scripture and I can tell you some very telling things about your relationship with God. This is true. “The Church has always venerated the divine Scriptures just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God’s word and of Christ’s body. She has always maintained them, and continues to do so, together with sacred tradition, as the supreme rule of faith, since, as inspired by God and committed once and for all to writing, they impart the word of God Himself without change, and make the voice of the Holy Spirit resound in the words of the prophets and Apostles. “(Vatican II DV)

Even as we recognize that scripture is God’s word meaning the “word of God in the words of men”, we should also recognize that there are limitations to the “inspiration” or “inerrancy” of scripture.

Dogmatic theologians will have their hands full explaining exactly what those limitations are and what they mean in real life (and remember that in the early church the ultimate dogmatic theologian was the Bishop/Pope). As usual history is illuminating. Take for example Galileo‘s trial for heresy which convicted him on the idea that the earth must be stationary in the sun must be moving because scripture says that God “stopped” the sun for Joshua and the church fathers interpret likewise.

Although many conservatives do not want to admit it the gospels contain historical contradictions not many but a few.

For example when Mary Magdalene arrives at Jesus ‘s tomb on Easter Sunday what happens when she reaches the tomb? Matthew’s gospels depicts a dramatic earthquake just as Mary Magdalene shows up and an Angel who tells her and her companions to tell the good news of Jesus ‘s resurrection to the 11 apostles. Then the holy women run to announce the resurrection to the 11. But in John’s gospel just as clearly nothing miraculous happens when Mary arrives at the tomb and she runs to the 11 apostles and tells the apostles a contrary message “They’ve taken the Lord from the tomb, and we don’t know where they put him.(John 21:2). In John’s gospel it is only after arriving at the tomb and running back to the apostles that Mary meets Jesus himself who announces the good news of Jesus ‘s resurrection to her.

To answer the forthcoming questions we need to dive deeper into how the Bible came together and what the Holy Spirit actually does to inspire the human author. To begin with we must understand that God’s words comes through the prism of human authors similar to how the Sacramental presence of Jesus Christ comes through the signs “under the form” of bread and wine.

This breaks the Judeo-Christian idea that scripture is God’s word that it is in a real sense direct prophetic communication. We must remember God is speaking through human authors whom he endows with differing prophetic gifts. Some receive a prophetic gift of wisdom so that the indwelling presence of the Holy Spirit enables them to gain a pure vision or understanding of what they’re writing about from God’s perspective.

Even as we recognize that scripture is God’s word meaning the “word of God in the words of men”, we should recognize that there are limitations to the “inspiration” or “inerrancy” of scripture.

Dogmatic theologians will have their hands full trying to explain exactly what those limitations are and what they mean in real life (and remember that in the early church the ultimate dogmatic theologian was the Bishop/Pope). Take for example Galileo ‘s trial for heresy which convicted him on the idea that the earth must be stationary in the sun must be moving because scripture says that God “stopped” the sun for Joshua and the church fathers interpret likewise.

Although many conservatives do not want to admit it the gospels contain historical contradictions not many but a few.

To answer the forthcoming questions we need to dive deeper into how the Bible came together and what the Holy Spirit actually does to inspire the human author. To begin with we must understand that God’s words comes through the prism of human authors similar to how the Sacramental presence of Jesus Christ comes through the signs “under the form” of bread and wine.

“Why don’t Roman Catholics follow the exact teachings of the Holy Bible?”

Show me a church that “exactly” follows the Bible, and I will be astounded. Most Protestant churches obey some of the Bible but never actually ask the hard questions about Catholicism’s biblical foundation. A church leader like the conservative Anglican Bishop N.T. Wright comes pretty close to “exactly” following the Bible but it’s still a pretty far cry from “exactly” on a few key issues if you know what I mean. If you want my own personal opinion Joseph Ratzinger who inaugurated the “rebirth” of Catholic biblical theology and became Pope Benedict the 16th follows the Bible even more closely than N.T. Wright on the widest number of issues .

“Why do they follow beliefs that were never taught or mentioned in the scriptures?”

Hang on I know that this may be a shocking claim at first but hear me out. Actually the common claim that every doctrine and piece of theological information must be explicitly stated in the Bible is both heretical and unbiblical. This radical view was never considered to be mainstream before the 1500s. Not even by Paul the Apostle himself. The theological use of other sources passed down by tradition is most explicit in the letter of Jude but it’s also notable that Paul calls two unnamed biblical characters from the exodus event “Jannes and Jambres” something he learned from a non-biblical written tradition (2 Timothy 3:8). Even more strikingly in 1 Corinthians chapter 10 Paul makes reference to “a spiritual rock that followed them and the rock was the Christ” Nevertheless the Pentateuch never states that the rock followed the Israelites. Instead, the concept of a mobile supernatural rock that acts like a well is something that Paul learned from the traditions of rabbinical theology. And that same Paul instructed Timothy to carefully hand on the tradition which Paul had received by entrusting “what you heard from me through many witnesses” to persons who “will have the ability to teach others as well” (2 Timothy 2:2).

As Fr. Casey Cole points out 99% of the time when it comes to a Catholic doctrine that is accused of being unbiblical there actually is scripture to back it up.

Where are Catholic Teachings in the Bible?

Furthermore, Paul himself says that he preaches the “word of God” to the Thessalonians “not a human word but as it truly is the word of God which is at work and you who believe.” (1 Thessalonians 2:13) but it seems clear that he was preaching the gospel to them not reading the Bible to them.

Now I want to be objective and fair, St Paul and St. Augustine of Hippo seem to have had a much higher objective appraisal of the value of scripture than many of our Catholic teachers do today. But the teaching of the Second Vatican Council on the primacy of the written scripture is clear even if that teaching has not been implemented in every Catholic group and is not infallible.

My fundamental claim is that scripture is the primary source when it comes to theology and doctrine not the only or exclusive source. This general guiding principle is clearly stated in Vatican II’s Dogmatic Constitution Dei Verbum. It could be described as the primacy of scripture (primus scriptura) not the doctrine of scripture alone (sola scriptura) from the Protestant Reformation.

If you ask me for my own interpretation of the great contribution of Vatican II it would be the council’s shift from widespread abuses based on those pesky “traditions of men”. That is assumptions that functionally lowered the Bible to the level of only one valuable book among many other valuable books for example St. Augustine’s City of God.

Remember there are always new situations that crop up whether it be human cloning, embryonic stem cell research, or contraceptive drugs and these situations are not explicitly addressed in the Bible. That is why we need a church endowed with Christ’s own promise of infallibility even if that infallibility is not always exercised as it should be. The Holy Spirit always guides church leaders and their teaching but a Church teaching is never infallible except in very rare instances.

Why can’t women be Catholic Deacons if it’s in the Bible (Romans 16)?

Everyone is wrong about women’s ordination, or at least everyone who speaks the loudest and is cited the most often.

On the one hand we take the wrong attitude if we say that women are entitled to ordination. You have those who want women’s ordination because they view ministry more as a job/high value institutional leadership position than a calling from God to make Christ present. This is where we often hear workplace equality arguments such as that women are entitled to ordination because they’re just as intelligent as men.

And then the other wrong attitude comes from saying that because women were created second after man, with our own “anthropology” that we should just keep to their own sphere of activity and stay out of leadership. Some highly intelligent and holy people have even fallen into this in my opinion by overthinking the sociology and anthropology of this controversy. And so, they concluded that because women are biologically different from men we must be completely and permanently excluded from this vitally important ministry which is central to the life of the Church and the story of the Bible. And yes we cannot be expected to do everything just as well as a man or be represented as 50% of every field of study or work or activity, but ordained ministry is a massive massive thing and being excluded from it impacts every woman.

Women have been ordained deacons in the past in the Catholic and orthodox Churches. For various reasons women were pushed out of the ordained deaconship during the Middle Ages.

Women especially nuns are still ordained to the diaconate in some separated Orthodox churches such as the Armenian Orthodox Church. Currently the largest Orthodox church in America is considering expanding its pre-existing ordination of women deacons in every parish in America.

Women not being priests is largely predicated on the need to preserve the head of household role for a man who acts as a father figure.

One thing that is overlooked here is that part of being a coherer “to the gift of life” (1 he’s been able to act as a recognized religious teacher and leader. This leadership is something that has to do with being made in the image of God too. The point is that God’s Catholic Church is one big extended family but it’s also one of the largest institutions on the planet with connections to intelligence, business, finance, politics and so much else. So how do we balance those two sides. It is clear to me today, that women are afforded less teaching and decision making authority within the current Catholic Church than they are within their own nuclear families. This is not good for anyone. Even if women are not priests something must be done so that women can aspire to become official leaders and teachers.

God does provide evidence of his existence.

There are two general categories of evidence for God’s existence.

1. The universe

(a)The universe had a beginning (Cosmological argument)

(b) Evidence from design (fine tuning of the universe)

2. The human person

(a) Common and widespread “numinous” experience

(b) All human cultures immediately began developing a religious belief and ritual system

(c) Experience of conscience

(d) Desire for perfect love, goodness, beauty, and home

3. Evidence from miracles especially miracles done in the name of Jesus e.g. Eucharistic miracles, healing miracles, etc.

https://www.catholicnewsagency.com/news/37743/the-70th-miracle-lourdes-healing-officially-declared-supernatural

This is the last Lourdes miracle officially approved

A miracle was officially recognized at the Marian shrine of Our Lady of Lourdes in France this week, the 70th Lourdes miracle recognized by the Catholic Church.

https://www.youtube.com/watch?v=soCkftBBsBo&embeds_referring_euri=https%3A%2F%2Fwww.quora.com%2F&source_ve_path=MjM4NTE&feature=emb_title

In my opinion this is undeniable scientific evidence of God’s existence and intervention in our world! The main substance of the presentation happens between 23 minutes to 74 minutes.

https://www.youtube.com/watch?v=8jIhsxExc-g

Adequately covering every one of these forms of evidence would make this post too long. I will just point out that evidence for 2a,2b,2c,2d,3 is there and they are documented. You can do your own research on them.

The entire set of objects making up the whole universe can be causally connected with a moment called The Big Bang when an infinitely dense point of matter somehow exploded. Before that there is nothing, other than a Creator outside of our spacetime system to explain where the dense point came from.

The human being has a conscience and a religious instinct. One of the first things that every human culture develops is a system of religious belief and religious ritual. Yes, this goes back to pre history with the first human settlements in Turkey that have been studied by anthropologists. This religion is not just wishful thinking. In fact, there are thousands of people including my friend Dave who are alive today but were once clinically dead and can tell you that there actually is a Heaven and hell. And then there is John Henry Newman’s insight into how human conscience reflects a personal sense of shame or praise analogous to disappointing a parent when we do wrong or receiving praise from a parent when we do right. This is true even if someone doesn’t have a parental influence or socially constructed code of ethics. Likewise, there is a sense of nobility when we do right analogous to pleasing a parent.

You can read about the Cosmological argument here

Scientific Evidence for God (Insights and Explanations)

From a scientist’s point of view, what evidence might there be to support belief in God? Here we summarize the best scientific evidence for God.

Here’s a philosophical description of how The Big Bang theory actually supports a Creator

https://www.magiscenter.com/blog/scientific-evidence-for-god?campaignid=11509864920&adgroupid=111726021545&adid=476373988544&utm_term=god%20does%20not%20exist&utm_campaign=Scientific%20Evidence%20for%20God%20(Insights%20and%20Evidence)&utm_source=adwords&utm_medium=ppc&hsa_acc=8035034826&hsa_cam=11509864920&hsa_grp=111726021545&hsa_ad=476373988544&hsa_src=g&hsa_tgt=kwd-294782129696&hsa_kw=god%20does%20not%20exist&hsa_mt=b&hsa_net=adwords&hsa_ver=3&gclid=CjwKCAjw_JuGBhBkEiwA1xmbRbJMm3nVE6T-uqQjNyXxbpRUK0Q7ES51vHwz6sw97Vwn4Lj7YfiF_BoCg2YQAvD_BwE

Cosmological Argument

The Cosmological Argument is one of the classical proofs of God’s existence. The Cosmological Argument itself is described below. The exam will test you on the following aspects of the Argument:

https://philosophydungeon.weebly.com/cosmological-argument.html

Now God takes a personal interest in each one of us and has it providential plan for history that centers on his son Jesus Christ. The Lord however, does not constantly invade and interfere in the natural order and laws in such an obvious way that everyone would have to acknowledge his power or face the consequences. That would take away our ability to make free choices about good and evil and therefore self define are innermost identity. It would in fact be tyrannical. Ultimately the question of why there is suffering in the world as well as your question have much deeper answers than any of us on Quora can fully comprehend. In fact, the Catholic Church teaches that there is not one single aspect of our faith that is not a response to the problem of evil.

There are two remarkable books dedicated to evidence for God’s existence from five or six interdisciplinary areas of study by the Jesuit priest father Robert Spitzer Phd.

The first and most complicated is New Proofs for the Existence of God: Contributions of Contemporary Physics and Philosophy. There is an 88 page searchable preview available here

new proofs of God’s existence

In this splendid new book Father Robert Spitzer explores the implications of the latest discoveries in big bang cosmology, string theory, quantum physics, and the ontology of time to craft a series of convincing philosophical arguments.

https://www.google.com/search?q=new+proofs+of+God%27s+existence&gs_ivs=1#tts=0

The second is Robert Spitzer’s The Soul’s Upward Yearning: Clues to Our Transcendent Nature from Experience and Reason

the souls upward yearning

Book Review on The Soul’s Upward Yearning: Clues to Our Transcendent Nature from Experience and Reason by Robert Spitzer, S.J., Ph.D. … This is a mandatory book�…

https://www.google.com/search?q=the+souls+upward+yearning&ei=WojHYPXOBoXy-gSP_IXQCQ&oq=dr.+Edward+Pfizer%27s+book+on+the+existence+of+God&gs_lcp=Cgdnd3Mtd2l6EBJQAFgAYN3aBGgAcAJ4AIABVogBVpIBATGYAQCgAQaqAQdnd3Mtd2l6wAEB&gs_ivs=1&sclient=gws-wiz#tts=0

Furthermore there’s also Dr Edward Feser’s book on this subject

dr. Edward Pfizer’s book on the existence of God

Mar 4, 2018 � From Aristotle through Aquinas to the present, Professor Ed Feser gives an in-depth look at arguments for the existence of God.

https://www.google.com/search?q=dr.+Edward+Pfizer%27s+book+on+the+existence+of+God&ei=VIjHYIzbJtj_-gS15IPgAw&oq=dr.+Edward+visors&gs_lcp=Cgdnd3Mtd2l6EBJQAFgAYMQkaABwAngAgAFUiAFUkgEBMZgBAKABBqoBB2d3cy13aXrAAQE&gs_ivs=1&sclient=gws-wiz#tts=0

Please don’t buy into the common prejudice that intelligence and religious belief are inversely related. So many of the world’s greatest scientists have been religious believers and not just religious believers but even clergy. Did you know that the Big Bang Theory came from a Catholic priest? It was so radically different than the standard scientific assumptions of his day that even Einstein dismissed it as first.

You can read more about them here.

https://magiscenter.com/scientists-on-god/

23 Famous Scientists Who Are Not Atheists

Many atheists are of the opinion that you cannot be a good scientist if you are deluded by religious faith. Let’s put the kibosh to that opinion.

https://blog.magiscenter.com/blog/23-famous-scientists-who-are-not-atheists

I have to go now.

I hope that this post and references give you a more balanced perspective.

“Will the Roman Catholic Church ever take responsibility for it’s major role in the creation and maintenance of the Transatlantic Slave Trade and Racism from the 1400s to today, with Pope Nicholas’ founding idea “blacks vs whites”?” Answered by Professor Andrew Boyd

Considering that none of what you said is accurate, why would they?

The Church was not perfect on this, because scripture itself does not condemn slavery as an institution but seems to accept it, but it did regularly condemn the slave trade, the enslavement of indigenous peoples, and the mistreatment of slaves or servants.

In the 1400s the Church taught that the only legitimate form of slavery was the taking of prisoners of war in a just war. What Pope Nicholas V did was respond to a request for aid from the Byzantine emperor, in the face of a massive invasion and potential genocide by the Ottoman empire. The pope called for a crusade, of sorts, a rallying of western Christian nations to aid their eastern Christian brothers. It was too little too late, though, and the best that came of it was the King of Portugal using it as an excuse to attack the Ottoman lands in north Africa, in a land grab for resources. The Portugese asked the pope if the taking of prisoners of war as slaves was permitted in this conflict, and the pope replied in the affirmative in a papal bull, Dum Diversas.

Meanwhile, Spain was already fighting off Muslim expansion in Iberia, and England and France had been at war so long they had little time for another.

It may be noted that the other side in each of these conflicts also took prisoners of war as slaves.

In any case, the Church has repeatedly condemned and repudiated the ideas of the “Doctrine of Discovery”, all the way back to the 15th century when they first started being proposed, and again as recently as this year. Popes have repeatedly apologized for the actions – and more often, the failure to act – of earlier popes and other leaders that seemed to allow or not to condemn slavery.

But the Church did not create the transatlantic slave trade – early capitalists and monarchies did. The Church did not invent slavery, nor create the idea of black and white as categories of people.

What was Galileo’s relationship with the Catholic Church? Why was he persecuted by the Church? By Dana Nussberger

Galileo’s case is one where everyone involved acted wrongly. Galileo remained Catholic his whole life long and actually had someone else pray the penitential psalms that the Catholic Church’s doctrine department assigned him as a perpetual penance.

He was trying to finish the research started by the non ordained Catholic ecclesiastical officer Nicholas Copernicus who was the first modern person to propose the heliocentric model.

Everything was going fine for years until he started pushing for an early deadline to publish his work. Things got really ugly as he pushed harder and actually publicly humiliated and insulted the Pope who previously was supporting his research. Yeah not a good move but a hallmark of his arrogance.

The Church theologians messed up too. They lacked imaginative power to think through dogmatic theology. The background here is something called the dictation theory of inspiration. Which basically holds that God in some way dictated the scriptures to the sacred authors. Many people have inferred from this dictation theory that every phrase is a magic key that can be used to deduce truths about everything else (because theoretically if you have God speaking on the record you should be able to find out all kinds of things about the world just by the implication and inflection of the words). The Catholic Church’s top doctrinal theologians basically did a research project and concluded that because the Bible says that God “stopped” the Sun for Joshua, and most if not all of the church fathers agreed that this literally means that God stopped the sun on its track so Copernicus/Galileo must be teaching heresy.

So because of their close mindedness they condemned Galileo to house arrest until he finished a penitential period of prayer (like praying certain prayers every week) and recanted (which he never did).

Later on Catholic theologians realized that God speaks in a human way through human beings in scripture. So the scriptures are powerful for deducing answers to the moral and faith questions but are not magic keys that unlock truths by deduction concerning everything under the sun (pun intended). Moreover, because you cannot give a detailed scientific description to someone who has no ability to comprehend it transmitting a detailed scientific study would have been pointless for God thousands of years ago.

So, God speaks by way of condescension in many scriptures like the one about Joshua stopping the sun in order to communicate the truth about how God acts on behalf of his people through his leaders in miraculous ways, but it doesn’t follow from that verb “stopped” that the sun is actually in motion around the earth. People would have assumed that it was the center of the solar system because that’s how it appears but God condescended to our limited understanding in the story, telling them something about faith and morals without breaking the spell of their ignorance about the illusion concerning the sun. Even if he had told them most of them wouldn’t believe that it was true anyway. The sun is the stationary object and the earth is in motion. No! Would have been most people’s response. It just would have been “common sense” that this Jewish God has nothing worth telling us because we all know that the sun is stationary. Right?

Mass reflection on the feast day of Saint Augustine of Hippo by Dana Nussberger

The person of Saint Augustine illustrates many perplexing paradoxes and quandaries within the life of the Catholic Church. Although he himself knew from personal the desperation of God the Father’s continued quest to retrieve every lost Sinner, Saint Augustine could not believe that the vast majority of humanity would ever enter into the holiness of God.

St. Augustine is called “doctor of grace” because he articulated the essence of the gospel message of grace better than his predecessors explaining and expounding on the doctrine of Saint Paul. Grace is something interior to the human person rather than the observable things that we exteriorly interact with. Like Jesus’s parable comparing the action of the Holy Spirit to action of wind we can only observe invisible grace only by how it changes the environment external to us. The first grace leading to conversion is the Holy Spirit’s action reaching into the innermost heart and opening a person to see things differently than he or she previously did. Often this is experienced as a “tasting” or or “seeing” beauty where previously there was only indifference or alienation from God/others. So many young men and women are finding this sweet beauty in God, in the love of a father or mother, the Holy Spirit touching the heart and mind opening them to tears of sweetness for love or of sorrow for hurting God. Grace comes before and leads to tears of sorrow, tears of repentance, a change of life or any other external decision or act.

“Do not be called ‘Master’:

you have but one master, the Christ.

The greatest among you must be your servant”

Again in the true spirit of faith seeking understanding St. Augustine developed his theology in the lab with his own life as Bishop of Hippo.

“From the moment this burden, about which such a difficult account has to be rendered, was placed on my shoulders, anxiety about the honour shown to me has always haunted me. What is to be dreaded about the office I hold, if not that I may take more pleasure (which is so dangerous) in the honour shown to me than in what bears fruit in your salvation? Whenever I am terrified by what I am for you, I am given comfort by what I am with you. For you I am a bishop, but with you I am, after all, a Christian. The former signifies an office undertaken, the latter, grace; the former is a name for danger, the latter a name for salvation.

Finally, as if on the open sea, I am being tossed about by the stormy activity involved in being a bishop; but as I recall by whose blood I have been redeemed, I enter a safe harbour in the tranquil recollection of being a Christian. Thus, while toiling away at my own proper office, I take my rest in the marvellous benefit conferred on us all in common. So I hope that the fact that I have been bought, together with you, gives me more pleasure than my having been placed at your head; then, as the Lord has commanded, I will be more effectively your servant, and be preserved from ingratitude for the price for which I was bought to be, not too unworthily, your fellow-servant. I am certainly obliged to love the Redeemer, and I know what he said to Peter: Peter, do you love me? Feed my sheep. Once he said it, twice, a third time. Love was being questioned and toil demanded, because where the love is greater, the work is less of a burden.

What shall I pay back to the Lord for all that he has paid back to me? If I say that I am paying back by herding his sheep, even then it is not I who am doing it, but the grace of God within me. So when can I be found to be paying back to him, if he is always there before me? And yet, because we give our love freely, because we are herding his sheep, we look for a reward. How can this be? How can it be consistent to say “I give my love freely, which is why I am herding sheep” and at the same time “I request a reward because I am herding sheep”? This could not possibly happen: in no way at all could a reward be sought from one who is loved freely, unless the reward actually were the very one who is being loved.”

https://desperion.wordpress.com/2019/09/19/for-you-i-am-a-bishop-with-you-i-am-a-christian/

Saint Augustine defended this gospel truth against the distortions of universalism from the Christian east, and also from a similar distortion from the monk Pelagius who denied that mature Christians should pray “forgive us our trespasses” in the Our Father on behalf of ourselves.

Basically, Pelagius became convinced but because the Bible offers us a moral prescriptions and the Catholic Church acknowledges that we can if we choose fulfill these moral prescriptions that salvation is mostly a matter of doing some good deeds and ensuring that my good deeds out balance my bad deeds. For Pelagius this placed the individual in the driver seat giving us “the locus of control” during the salvation journey. Salvation was attainable only by volunteering ourselves for good works as we set the direction of our journey toward heaven. Today this same sentiment is even in many TV programs, religious sermons and even CCD classes. Whereas with Saint Paul’s the emphasis is always on God’s plan and God’s interior activity.

St Augustine said that the gospel expresses a radically different dynamic.

The first reading talks about the gospel as a personal experience of someone who has been touched by God “come in the flesh” As a man of great passion St. Augustine could give 100% to the things which he was most passionate about. He is in some ways an icon of the “prodigal son” because he directed his passion to everything around him which promised immediate gratification. It wasn’t that he despised or hated God, in his youth. He simply loved his “will to power” more than God to quote Frederick Nietzsche and that very act blinded him to God’s beauty made God seem ugly like a tyrant or an idiot.

https://www.goodreads.com/quotes/9690424-the-will-to-power-can-manifest-itself-only-against-obstacles

This is captured well in St. Augustine’s autobiographical sketch of his personal sins, beginning with destroying his neighbor’s crops for the sheer delight of exercising his own power over and against the “rules” and ends with his most destructive sins of intellectual vanity and pride and grave sins of lust. St. Augustine started becoming interested in religion as he was graduating from law school. Like the “new age” movement growing today, Manicheanism trapped many young Catholics. It was a an ancient mixture of Christianity and eastern meditation/spiritual concepts which spoke to Augustine’s heart promising a path to liberation and internal peace, promising him a manifestation of spiritual power producing immediate results.

To young St. Augustine orthodox Christianity seemed silly and unsophisticated as he did not yet understand it at the level that Bishop Ambrose did. More than simply answering the young law/rhetoric professor Augustine’s questions Bishop Ambrose became a true spiritual father to St. Augustine and by role modeling what it really means to seek understanding of one’s faith day-to-day he formed a disciple. When Holy Spirit touched him Saint Augustine in the months after meeting Bishop Ambrose Augustine took the steps toward becoming one of the greatest theologians/leaders our Church has ever seen. He l left an intellectual legacy of dozens or hundreds of very thick books and today many Augustine scholars spend years in specialized study in pouring over these books looking for new insights.

“Who may receive communion in a Catholic church?” Answered by Prof Andrew Boyd

The short answer is:

Catholics, normally;
Old Catholics, Orthodox, and other Eastern Christians, as long as they are allowed to by their own Church;
Anglicans and most Protestants, by way of exception, if they share Catholic belief in the Real Presence and other conditions are met.

The long answer:

In the Catholic Church, the answer to this is regulated by the Code of Canon Law §844 and by the Directory for the Application of Principles and Norms on Ecumenism §122–36. To understand how the Church interprets these rules it is advisable to read what each of the popes have said about them and trace developments.

[1]

First, no matter who you are, the following must be true for you to receive communion at a Catholic Eucharist:

You must be a baptized Christian
You must believe in the Real Presence* of Christ in the Eucharist
You must be properly disposed (spiritually prepared and not personally under excommunication or interdict)
You must be exercising free will – no one can be forced into a sacrament

If you are a Catholic Christian in good standing, having met all those conditions, you are free to receive communion. This is because participating in communion at Mass is a sign of actually being in full communion with the Church. Normally, only those in full communion may receive. However, as other Christians have some degree of communion, even if not full, there are circumstances and conditions in which they may receive.

If you are not Catholic, but are Christian, the foremost consideration is to avoid “indifferentism”. That is, bearing in mind that any “Eucharistic hospitality” while still in divided churches is an interim and exceptional measure and should not distract from the true goal of full, visible, ecclesial unity. We should do everything in our power to bring the Churches back together and not simply accept the half-measure of being able to share communion even while divided. This admonition applies to Catholics and other Christians alike.

For members of the Orthodox Church, the Oriental Orthodox Churches, the Assyrian Church of the East, and the Old Catholic Church or Polish National Catholic Church, because the Catholic Church recognizes the full validity of their orders and sacraments, they are welcome to receive communion (or anointing, or reconciliation) from the Catholic Church whenever necessity requires or a genuine spiritual advantage suggests, as long as those same conditions as for Catholics are met, and as long as the disciplines of their own Church are respected.

For members of Anglican, Lutheran, Methodist, or other Churches and communities grown out of the Reformations, again the same conditions above apply. In addition, there must be some spiritual or pastoral need and a lack of access to their own ministers.

Being in danger of death always meets these criteria, but is not at all a necessary condition: other circumstances may be identified. In case that the Christian is in danger of death, having freely expressed their desire, and the previous conditions being met, is sufficient.

When there is not danger of death, which is more common, other circumstances may be determined by the local bishop and/or national bishops conference generally, or determined individually. Some general situations that have been made explicit in some cases include:

Weddings
Funerals
Spiritual Retreats
Baptism, Confirmation, or First Communion of a child or grandchild, etc
“Mixed Marriages” – at least occasionally, where one spouse is Anglican/Protestant and the other Catholic. Some theologians argue that the sacramental bond of marriage is ‘stronger’ than the ecclesial bond of communion, and therefore it should always be allowed in such a case. Others argue that too often would lead to indifferentism.

Where the Code speaks of “grave necessity”, the Directory speaks of “necessity or spiritual advantage” and the popes (John Paul II, Benedict XVI, Francis) generally have spoken of “spiritual or pastoral desire”.

While the Code and the Directory both mention the condition of not having access to their own minister, the popes (John Paul II, Benedict XVI, Francis) routinely omit this condition.

In any case, if anyone says “Only Catholics may receive at the Eucharist” or “Non-Catholics may not receive communion” without qualification, this is categorically wrong and contrary to Church’s teaching. No one in the Church has the right to deny anyone communion when it is permitted by law, is an appropriate time, and they are properly disposed.

Footnotes

[1]

Pope Francis: Lutherans at Catholic Eucharist

Many thanks to my fellow layman apologist Jerry Struke for this excellent essay about one of the most challenging subjects under discussion now.

“My brother-in-law told me 25% of priests in the Catholic Church are gay or into kids? Is this true? I think it’s below 10%.” Answered by Jerry Struke

It is not a sin to be homosexual. It is a sin if you indulge your desires.

Thomas G. Plante Ph.D., ABPP

Thomas Plante, Ph.D., ABPP, is a professor at Santa Clara University and an adjunct clinical professor of psychiatry at Stanford University.

https://www.psychologytoday.com/us/contributors/thomas-g-plante-phd-abpp

Separating Facts About Clergy Abuse From Fiction

As someone who conducts research in this area, evaluates and treats both victims and perpetrators, conducts psychological evaluations and screenings of applicants to Catholic seminaries, and has served on child protection committees for the Church at national, regional, and local levels for 30+ years, it is important, in my view, to separate fact from fiction concerning this explosive and highly emotional topic. This is critically needed if we truly want to keep children safe from possible sex offenders inside and outside of the Catholic Church.

Child sexual abuse is in any organization where adults have access to children including every other religious denomination & the Boy Scouts & daycare.& is no higher in the Catholic Church than anywhere else. I’m telling you this to warn you that it is in every other religious denomination.

No empirical data exists that suggests that Catholic clerics sexually abuse minors at a level higher than clerics from other religious traditions or from other groups of men who have ready access and power over children (e.g., school teachers, coaches).

The best available data reports that 4 percent of Catholic priests sexually violated a minor child during the last half of the 20th century with the peak level of abuse being in the 1970s and dropping off dramatically by the early 1980s

. And in the recent Pennsylvania grand jury report only two cases were reported in the past dozen years that were already known and dealt with by authorities (thus the grand jury report is about historical issues and not about current problems of active clerical abuse now).

Putting clergy abuse in context, research from the US Department of Education

found that about 5-7 percent of public school teachers engaged in similar sexually abusive behavior with their students during a similar time frame. While no comprehensive studies have been conducted with most other religious traditions, a small scale study that I was involved with found that 4 percent of Anglican priests had violated minors in western Canada and many reports have mentioned that clerical abuse of minors is common with other religious leaders and clerics as well.

Let me be clear:

All child abuse is horrific. Abuse perpetrated by clerics, both within and outside of the Catholic Church, is especially awful since we hold these individuals to a much higher standard of behavior and trust. And in the eyes of a child and others, clerics are representatives of the divine, the most holy, and of God. The spiritual damage adds to the psychological and physical damage suffered by the victims. But to assume that clerical abuse is more frequent with Catholic clergy compared to other clerics or other men who work with youth is simply not based on sound science or quality research data to date.

Clerical celibacy doesn’t cause pedophilia and sexual crimes against minors.

Think about it. If you can’t or don’t have sex with a consenting partner, would children become the object of your desire? Of course not. If anything, other consenting adults would. Additionally, if public school teachers have levels of sexual victimization of their students at levels higher than Catholic clerics during the same time frame, then one can’t simply blame celibacy for the sexual abuse problem in the Catholic Church.

Additionally, the vast majority of sex offenders are regular men, often married or partnered, with 80 percent or more victimizing their own family members with the most likely candidate being a stepfather or older brother abusing a child or teen in the home.

Again, let me be clear:

Celibacy doesn’t turn people into sex offenders of children. And the vast majority of sex offenders in our community are not celibate men.

Homosexual clerics aren’t the cause of pedophilia in the Church.

Since about 80 percent of the victims of clergy sexual abuse are male,

many wish to blame the clergy abuse problem in the Church on homosexual priests. While research does suggest that the percentage of Catholic priests who are homosexual is much higher than found in the general population

, we know that sexual orientation is not a risk factor for pedophilia. Homosexual men may be sexually attracted to other men but not to children.

Research has found that most of the sexual abuse perpetrators didn’t consider themselves homosexual at all but were “situational generalists” (i.e., they abused whoever they had access to and control over, boys or girls).

Again, let me be clear:

Sexual orientation isn’t a risk factor for pedophilia. Pedophilia and sex offending behavior is not predicted by sexual orientation but by other known risk factors such as a history of child abuse, impulse control problems, alcohol problems, head injuries, and an inability to manage and maintain satisfying adult and peer relationships.

The Church has used best practices to deal with this issue since 2002.

The incidents of clerical abuse in recent years (i.e., since 2002) are down to a trickle.

Many of the newer abuse cases since 2002 have been perpetrated by visiting international priests here on vacation or sabbatical who have not gone through the extensive training and screening that American clerics now go through

Someone asked on Quora “Are moderate Christians even dumber than creationists for pretending that Genesis is just allegory? Why admit the first chapter is completely wrong and still take the Bible serious?” Answered By Dana Nussberger

“Modern Christians” do not interpret the first three or four chapters of Genesis as allegory. There have always been scholars and teachers among Christians who allegorize any element of scripture that is out of harmony with their larger philosophical system for example Origen of Alexandria. (There is nothing particularly modern about that technique). Instead of misrepresenting “modern Christians” please make note of the fact that we especially the Catholic Church as expressed by Pope Pius XII in Humani Generis understand that the language of Genesis is not primarily historical, in the same way as for example the book of Judges is intended to be a mature historical account.

“This letter, in fact, clearly points out that the first eleven chapters of Genesis, although properly speaking not conforming to the historical method used by the best Greek and Latin writers or by competent authors of our time, do nevertheless pertain to history in a true sense, which however must be further studied and determined by exegetes; the same chapters, (the Letter points out), in simple and metaphorical language adapted to the mentality of a people but little cultured, both state the principal truths which are fundamental for our salvation, and also give a popular description of the origin of the human race and the chosen people. If, however, the ancient sacred writers have taken anything from popular narrations (and this may be conceded), it must never be forgotten that they did so with the help of divine inspiration, through which they were rendered immune from any error in selecting and evaluating those documents.”

Humani Generis (August 12, 1950)

Disagreement and error among men on moral and religious matters have always been a cause of profound sorrow to all good men, but above all to the true and loyal sons of the Church, especially today, when we see the principles of Christian culture being attacked on all sides. 2. It is not surprising that such discord and error should always have existed outside the fold of Christ. For though, absolutely speaking, human reason by its own natural force and light can arrive at a true and certain knowledge of the one personal God, Who by His providence watches over and governs the world, and also of the natural law, which the Creator has written in our hearts, still there are not a few obstacles to prevent reason from making efficient and fruitful use of its natural ability. The truths that have to do with God and the relations between God and men, completely surpass the sensible order and demand self-surrender and self-abnegation in order to be put into practice and to influence practical life. Now the human intellect, in gaining the knowledge of such truths is hampered both by the activity of the senses and the imagination, and by evil passions arising from original sin. Hence men easily persuade themselves in such matters that what they do not wish to believe is false or at least doubtful. 3. It is for this reason that divine revelation must be considered morally necessary so that those religious and moral truths which are not of their nature beyond the reach of reason in the present condition of the human race, may be known by all mean readily with a firm certainty and with freedom from all error.[1] 4. Furthermore the human intelligence sometimes experiences difficulties in forming a judgment about the credibility of the Catholic faith, notwithstanding the many wonderful external signs God has given, which are sufficient to prove with certitude by the natural light of reason alone the divine origin of the Christian religion. For man can, whether from prejudice or passion or bad faith, refuse and resist not only the evidence of the external proofs that are available, but also the impulses of actual grace. 5. If anyone examines the state of affairs outside the Christian fold, he will easily discover the principle trends that not a few learned men are following. Some imprudently and indiscreetly hold that evolution, which has not been fully proved even in the domain of natural sciences, explains the origin of all things, and audaciously support the monistic and pantheistic opinion that the world is in continual evolution. Communists gladly subscribe to this opinion so that, when the souls of men have been deprived of every idea of a personal God, they may the more efficaciously defend and propagate their dialectical materialism. 6. Such fictitious tenets of evolution which repudiate all that is absolute, firm and immutable, have paved the way for the new erroneous philosophy which, rivaling idealism, immanentism and pragmatism, has assumed the name

https://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

The bottom line is that the story speaks in a straightforward and simple way to describe the beginning of the human race and the original sin through a story composed of images that must be “further studied and determined by exegetes”.

The bottom line is that the broader story of the Bible helps interpret the first chapters of Genesis. Within that story we can begin to know many things revealed by the Holy Spirit by means of the supernatural sense of the faithful. That sense is most clearly expressed when an element of the story of Genesis is taught and believed universally across all Christian generations. For example Adam really is the first literal man and Eve is the first woman. In the story from Genesis the Holy Spirit tells us a story to illustrate fundamental truths about their unity and complementarity as well as their fall from grace. But that by no means proves that the tree of knowledge of good and evil is a real tree.

“doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter — for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church”…

“Some however, rashly transgress this liberty of discussion, when they act as if the origin of the human body from pre-existing and living matter were already completely certain and proved by the facts which have been discovered up to now and by reasoning on those facts, and as if there were nothing in the sources of divine revelation which demands the greatest moderation and caution in this question.”

Humani Generis (August 12, 1950)

https://www.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

And although evolution of physical and intellectual characteristics within a species is now an established empirical fact all of those wise words still stand today.

Sunday, August 13th, 2023 Sunday Mass reflection Guest Post by Diana Nussberger

In today’s gospel (Matthew 14:22-33), Jesus “fed the people”; a reference to the feeding of the 5000 by multiplying five loaves and two fish. After a long day, Jesus sends the disciples away on a boat with directions to go to the other side. He dismisses the crowd sometime after sunset and goes up the mountain alone to pray. During the fourth watch of night (3 to 6 a.m.) Jesus completes His prayer. He sets off for the boat walking on the wind tossed waves. The disciples see what they think is a ghost and cry out in fear. “At once,” Jesus comforts them: take courage, don’t be afraid, it is only me. They hear his words but are unsure. Peter calls out: If it is you command me to come! “Come” says the Lord. Peter walks on water until he sees how strong the wind is. Frightened, he starts to sink and cries out: “Lord, save me!” “Immediately”, Jesus catches Peter saying: “O you of little faith, why did you doubt?” Safely back on the boat, they express reverence and respect for Jesus: “Truly, you are the Son of God.”

When we focus on the unfavorable conditions around us instead of Jesus it’s hard to keep our head above water. Every time we call out to Jesus, he will “immediately” assist us. Depending on how many things we have been through with God and how mature our faith is we may experience a divine calm, the fruit of patience knowing God will take care of it somehow, wisdom, or anxiety. No matter which of these we feel, He is always working for our good. These trials build our faith, trust, and confidence in God. The Son of God spent a significant amount of time in prayer. One way we can turn our focus to Jesus is to pray the Rosary. There is a certain amount of seeking and searching that must happen to make progress. “For everyone who asks, receives; and the one who seeks, finds; and to the one who knocks, the door will be opened” (Mt 7:8). Should you spend more time in prayer?

Sunday, August 13th, 2023 Sunday Mass reflection Guest Post by Diana Nussberger

Sunday, August 6th, 2023 Sunday Mass reflection Guest Post by Diana Nussberger

Heaven and earth converge in the Transfiguration today (Mt 17:1-9). Jesus led Peter, James, and John to the solitude of a high mountain where Jesus’ face shone with a divine light compared to the sun. His clothes become dazzling white; immediately Moses and Elijah appear and talk with Jesus. The powerful presence of God came in the form of a cloud like the days of Moses. The voice of God spoke: “This is my beloved Son, with whom I am well pleased; listen to him.” In fear the disciples fall prostrate. Jesus touched the disciples saying rise and don’t be afraid. By the time they got up only Jesus remained. He tells them not to share the vision until the time is right (after His resurrection). The magnitude of the manifestation of the kingdom of God on earth in the Transfiguration is extraordinary; they see God and his Son. They even glimpse of the communion of saints which is the spiritual unity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the unity of the mystical body under Christ its head.

As the disciples spent time alone with Jesus, the light of God shone through Jesus, and they could see Moses and Elijah. Jesus wants to spend time with us, alone on the mountain of prayer so that we can see and be what we could not before. In prayer we are transformed by His heavenly light. After being in His presence, we shine with renewed patience, love, hope, and are inspired to do acts of mercy. Sometimes we gain wisdom or see a scripture in a new way. After praying, we are to meditate on what we have been shown and use the graces given to us by the Holy Spirit. The Apostle Paul said while “ our outer nature is wasting away, our inner nature is being renewed every day” (2 Cor 4:16). We are renewed daily by His spiritual presence in prayer. Equally powerful is His real presence in Adoration and reception of the Eucharist. In His presence there is strength to listen and do what Jesus says. Are you listening to Jesus?

A reflection on the life and priesthood of Saint John Vianney: Model for parish priests by Dana Nussberger

In a time where the priesthood is treated as an honorary status, St. John Vianney show us that the priesthood is all about sacrifice. If spiritual fathers are true shepherds, they must be ready to take a beating to protect their sheep. Once St. John Vianney was tormented all night by demons when he went to exercise a house with one of his parishioners, but inflamed with love of God and manly courage shook it off like it was nothing (the parishioner ran away after enduring one night). St. John Vianney regularly withstood violent physical and psychological attacks such as these from evil spirits. Although not every priest is called to this highest level of priestly courage and endurance they all can learn from his example.

St. John Vianney gives us a picture of what it means to be a “slave” of the Church and the Lord Jesus Christ (Romans 1:1). One time I read this fascinating explanation of what a priest’s white circular or tab color means. It actually was an Anglican priest/spiritual father give me a whole new perspective on this. He explained that the white circle that a priest where around his neck is a representation of a “slave collar”. How different our Church would be if we understood that.

St. John Vianney’s whole lifelong ministry embodied this voluntary slavery to his people through his total availability to the people of God. Although not every priest will actually be called to this type of living slavery, he should consider that in truth his priesthood means at least theoretically all of this time 24/7 has already been donated any time he gets back should be counted as a great extra blessing. St. John Vianney gave up all of his time. He could have enjoyed many simple pleasures of life but instead he was available anytime of the day to pray on behalf of his people, to be available to the Lord in personal prayer, or to be available to the people for their needs.

Certainly, in the early days of the Church it was true that the best, the holiest, most determined and most intelligent/ capable persons were chosen to be priests or at least deacons. This pattern even continued in a modified way for the first few centuries of the Catholic church’ s history. Then it was natural to see the best rise to the top of the hierarchy. All the best theologians were actual bishops and indeed as scholars today note, the original model for the ministry of theologian is not an academic/scholar but a bishop.

Because of the great expansiveness of St. John Vianney’s heart he was able to hear confessions for hours each day sometimes even 16 hours a day. Tens of thousands of People came to him and received God’s love and felt free and deeply happy after giving him their sins but he drank in sorrow for their sins. This sorrow was a participation in Christ’s own sorrow for sin . This was also a way of helping St. John Vianney fulfil the priestly task of interceding for sinners. All practicing Catholic disciples also have a priestly task as intercessors. And we can learn from St. John Vianney that real intercession involves sacrifice for example prayer and fasting. Perhaps even more so it is the power of intense desire of the interceding heart draws down God’s graces.

The proper mass readings for Saint John Vianney draw attention to the priest’s preaching role as herald of the gospel. Still many Catholics need to realize that Christians within non-priest orders of the Church are just as qualified for preaching and prophecy as ministerial priests. Particularly at the beginning of the Church (33AD-110AD) the priest was expected to be the primary proclaimer of the gospel and teacher and the best and holiest rose to the priesthood. But now the Holy Spirit has richly endowed many other orders of Christians with these same prophetic gifts for ministry of the word. Unfortunately, in many regions like Our Lady of Fatima many Catholics tragically think that a non-ordained minister is second class or no minister at all. This overgrown Catholic clericalism which says that only priests (and to the lesser extent deacons) have anything meaningful to say or do within the Church must end not just for the good of women but for the good of every family and ministry.

Sometimes we forget that just as the priest is commanded to be a “watchman” for the people the people also must insert themselves into the priest’s life to sanctify them. We have a right to watch out for the priest just as he watches out for us. Certainly, prayer comes first and foremost. Also, we don’t want to intimidate or bully the priest but when things that are clearly both dangerous and wrong are constantly taught the lay faithful must consider how they can leverage their position to make the priests holy. Because we have received the Holy Spirit as the apostles did at Pentecost in the sacrament of confirmation, we are capable of this prophetic ministry of watching. Finally sometimes we forget but even though priests have a great honor and many blessed opportunities for tranquility, they also face great struggles. Even good “praying” priests can experience loneliness, or have a crisis of faith, just to name two possible crisis.

Let us become watchmen and watch women for each other.

https://www.crossroadsinitiative.com/media/articles/st-john-vianneys-pastoral-plan/

Where in the Bible does it say to confess your sins to a priest? answered by Dana Nussberger

Jesus Christ himself gave the apostles the power to do what he did during his human life that is to forgive sins .

“Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic, “Rise, pick up your stretcher, and go home.” He rose and went home. When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.”” (Matthew 9: 5-8 NABRA)

Notice that the author of the Gospel didn’t just say Jesus was one man who had the power to forgive sins. No, he puts in that remark about how the people were so happy that “they glorified God” because God had given the authority even to forgive sins “to human beings” not to one human being Jesus but to more than one human being. The author of the Gospel isn’t disapproving the crowd’s understanding of this at all.

Jesus goes even further deliberately empowering the apostles with the Holy Spirit to do the same thing that he had done in his life forgive sins.

“Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”” (John 20:21 RSV)

“If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.” (1 John 1:9 RSV)

If we are talking about an action that you have done in the past well quite frankly there is nothing, we can do that is beyond God’s power to forgive. That is to say there’s no action, thought, or sin that is unforgivable in the sense that it leads to a hopeless predicament of being dammed while alive. Remember Jesus said “Father forgive them” concerning those who were crucifying him. Jesus sent St Faustina Kowalska to assure us of the depths of his inexhaustible compassionate mercy as well as the inescapability of the coming judgment. I know that when I was younger, I used to worry that I might have committed the unforgivable sin too. However, the truth is thankfully much more merciful.

https://www.catholicculture.org/culture/library/view.cfm?recnum=6207

Special guest post by Diana Nussberger July 30th 2023 Sunday Mass reflection

The gospel (Mt 13:44-52) finds Jesus speaking parables to his disciples. The kingdom of heaven is like a treasure buried in a field. Discovered by one who understands its great value. With joy he reburies it and sells everything to buy it. Again, the kingdom of heaven is like a merchant searching for fine pearls. When he finds a pearl of great price, he goes and sells everything to buy it. These two parables describe the Christian who understands the great value of their salvation. The treasure and the pearl of great price is salvation. Selling everything shows they will follow Christ’s teachings. They do it with great joy from heaven because they love His commands and are gaining much more than they ever would acquire. The last parable shows there are only two kinds of fish (people) found in the sea (the world) at the end of the age: good or evil and two possible outcomes heaven or Hell. At the end of these parables Jesus asks, “Do you understand all these things? They reply, yes.

It is human nature to reach for the things we can see and delay doing everything our Faith teaches but this comes at too great a price. This is why our Heavenly Father reminds us to be wise about our choices because we do not know when he will return. Romans 8:28-30 says we are predestined to be conformed to the image of His Son. The Holy Spirit is with us to complete the work of salvation. The first two parables capture the heart of the disciple. The person that loves God, listens to Christ’s teaching and does them. When he or she falls short, they confess their sin and persevere. Just like the disciples, we understand all these parables and are accountable. Hebrews 2:3 asks: How shall we escape if we neglect such a great salvation?

What is the doctrine of papal infallibility? Has any Pope claimed to be infallible since Vatican II? If so, when and what did they say?

The doctrine of papal infallibility explains how the Pope shares in the excise of the Church’s chrism of infallibility. Jesus promised that “the gates of Hell” would not prevail against “the Church” founded “on the Rock”. This means that it’s certain moments when doctrine must be confirmed for instance during the crisis like the one on preaching to the Gentiles in Acts 10 or an ecumenical council like Acts 15 where a doctrinal or disciplinary judgment will set the course for next of church history, then the Holy Spirit must uphold and sustain the Church in rendering a true doctrinal discernment by the mouth of her shepherds.

Most Catholic theologians, priests, and other teachers are of the opinion that the charism of infallible discernment has been exercised in written form twice since Vatican I, once during the study and then written definition of the Immaculate Conception of the Blessed Virgin Mary and once again on the study and written definition of her Assumption bodily into Heaven.

However these mainstream theological opinions leave out the sense of quasi infallibility hovering over all papal teaching at the First Vatican Council, additionally they do not address what it is that makes these definitions infallible and separate from non infallible teaching such as the Church’s teaching on sacramentality of minor orders.

Under certain circumstances especially when massive arguments begin about matters of doctrine or morality such a true doctrinal judgment actually becomes necessary for the final victory of the church over the forces of evil. For example the church must know whether Jesus is “Consubstantial” with his Father and whether the people who have passed on to the next life fully enjoy the beatific vision, or certain specifics of our Mother Mary and how we should approach her.

Under certain circumstances the Pope makes a solemn proclamation on a matter of faith and morals. This is called an exercise of extraordinary magisterium because it is it out of ordinary in terms of proclamation of teaching. This involves Pope’s discernment of prophecies and signs for example related to Mary’s Immaculate Conception. It also involves extensive research/study on the part of the Pope and Church particularly by establishing a research commission of experts.

Finally the charism can be applied to many matters of faith and morals. I personally believe that the charism is there to help us discern the answers to questions that come up as a result of new situations. For example, human cloning, new technologies, the question of artificial birth control, and many others and many other topics. Some other theologians argue about this “secondary objective of infallibility” but I’m convinced that the charism has a broad scope.

Nevertheless this broad scope should not distract us from the question “How does the charism of infallibility actually work?

Special guest post by Diana Nussberger July 23th 2023 Sunday Mass reflection

In Matthew 13:24-43 Jesus speaks three more parables to the crowd gathered on shore while sitting in a boat. First, Jesus spoke the Parable of the Weeds Among the Wheat which refers to Jesus’ words in Matthew 24:14 “this gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations; and then the end will come.” We (the children of God) will co-exist with the children of darkness until Jesus returns for His Church and everyone is sent to heaven or Hell. Followed by the Parable of the Mustard Seed and the Parable of the Yeast which show the fruitfulness (growth) of the word of God sown in a willing and believing heart. Children of God apply what Jesus teaches to every aspect of their life not perfectly but with faith, determination, and perseverance they grow stronger and stronger throughout their life. In the Parable of the Mustard Seed the word sown in our heart dwells unseen but not unfelt. As we persevere in the Faith it continues to grow until it “becomes a large bush” that supports the life around it: “birds of the sky come and dwell in its branches.” People are drawn to us and brought to Christ by His love that dwells in our hearts and actions. The Parable of the Yeast is the word sown in our hearts (bread dough) that is kneaded (distributed throughout) until we are “leavened.” Leavened dough is dough that has risen to its final form. The word has achieved the purpose for which is was sent!

The word of God is living, effective, and powerful but just needs our cooperation to be fruitful in our lives. It is fortified by mass, bible study, detachment from worldly things, the practice of the Sacraments, and prayer. These practices give us divine graces to continue with God and live out his command to love others as he has loved us. With time and perseverance, we can bring hope, encouragement, prayer for those in need, forgiveness, and mercy to our family and community. We are all at different stages of growth in Christ. Make small changes, be patient with yourself, persevere, and always remember how much God loves you. “Not by might, and not by power, but by my Spirit, says the Lord of hosts” (Zec 4:6). What are you inspired to do?

By Dana Nussberger July 23th 2023 Sunday Mass reflection

Today’s readings are all about the awesome loving mercy of God and what is required of us to enter into his Kingdom. The first reading touches on one of my favorite themes in the Bible. God’s might as creator of all things both “visible and invisible” is the source of his incredible loving kindness and patience. The community’s response to the Psalm prayer emphasizes this truth, “Lord, you are good and forgiving.” Sometimes it helps me to contemplate that God is stronger than the devil because he is is the creator of all things. God doesn’t fall into snits of rage as we sinners are accustomed to, because of our impatience.

When someone tries to take away my freedom or makes me feel bad for no good reason, I have often unfortunately fallen into a snit of rage and tried to get revenge. But as I contemplated how much God has forgiven me despite being annoyed and much more hurt by my offenses than I was by my neighbor’s offences.

So, I’ve become more like God by forgiving and becoming more patient. His gentle and good nature should encourage us to ask for God’s mercy always. In the Catholic tradition we can experience forgiveness in a special way by confronting our sins in light of the warmth and the intimacy of the sacrament of forgiveness. In fact going with the right mindset is one way we are merciful with ourselves.

Those who are “just must also be kind” the key take away here is be merciful to others always which is why we must always be merciful to others beginning with those who caused those snits of rage that lead to vengefulness.

“Everyone is called to enter the kingdom. First announced to the children of Israel, this messianic kingdom is intended to accept men of all nations.251 To enter it, one must first accept Jesus’ word:

The word of the Lord is compared to a seed which is sown in a field; those who hear it with faith and are numbered among the little flock of Christ have truly received the kingdom. Then, by its own power, the seed sprouts and grows until the harvest.252

544 The kingdom belongs to the poor and lowly, which means those who have accepted it with humble hearts. Jesus is sent to “preach good news to the poor”;253 he declares them blessed, for “theirs is the kingdom of heaven.”254 To them – the “little ones” the Father is pleased to reveal what remains hidden from the wise and the learned.255 Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation.256 Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom.257

545 Jesus invites sinners to the table of the kingdom: “I came not to call the righteous, but sinners.”258 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”.259 The supreme proof of his love will be the sacrifice of his own life “for the forgiveness of sins”.260

546 Jesus’ invitation to enter his kingdom comes in the form of parables, a characteristic feature of his teaching.261 Through his parables he invites people to the feast of the kingdom, but he also asks for a radical choice: to gain the kingdom, one must give everything.262 Words are not enough, deeds are required.263 The parables are like mirrors for man: will he be hard soil or good earth for the word?264 What use has he made of the talents he has received?265 Jesus and the presence of the kingdom in this world are secretly at the heart of the parables. One must enter the kingdom, that is, become a disciple of Christ, in order to “know the secrets of the kingdom of heaven”.266 For those who stay “outside”, everything remains enigmatic.267

The signs of the kingdom of God

547 Jesus accompanies his words with many “mighty works and wonders and signs”, which manifest that the kingdom is present in him and attest that he was the promised Messiah.268

548 The signs worked by Jesus attest that the Father has sent him. They invite belief in him.269 To those who turn to him in faith, he grants what they ask.270 So miracles strengthen faith in the One who does his Father’s works; they bear witness that he is the Son of God.271 But his miracles can also be occasions for “offense”;272 they are not intended to satisfy people’s curiosity or desire for magic. Despite his evident miracles some people reject Jesus; he is even accused of acting by the power of demons.27″

(CCC 543-548)

““Do you want us to go and pull them up?’

He replied, ‘No, if you pull up the weeds

you might uproot the wheat along with them.

Let them grow together until harvest;””

So God’s great patience is on display here too. God the father is reluctant to chastise even the most wicked world through wars or other destruction for fear of killing, hurting, or disturbing those who have chosen to follow Jesus. Who are the light of the world.

The problem of evil: The parable of the Wheat and Weeds reminded me of British theologian N. T. Wright’s theology which frames good and evil in terms of creator/created forces (good) versus anti creation (evil). This re frames the problem of evil in terms of our willingness to accept and enter into the beauty of God’s creation against evil anti creation forces who try to use the image of God we have received by exchanging it for becoming “like God” in the sense of impressing our own will, our own specialness onto the created goods around us. God reigns supreme in mighty power over all because he is the creator of all that is including the spiritual bodies belonging to evil spirits, but he is not the creator of their evil nature they are the creators of their own evil nature.

I get a strong sense of this in Jesus’s parable of the wheat. Only good seed is sown by God but mysteriously an evildoer sneaks in by night and transforms some of the good seed into weeds. The weeds are modified into the evil image and likeness of the enemy. Still for anyone who’s willing to completely trust in God’s mercy they remains hope of God’s forgiveness, for his creation is not so easily destroyed! For every murderer, adulterer, and liar and whatever else there may be there is hope where there is life.

“The harvest is the end of the age, and the harvesters are angels.

Just as weeds are collected and burned up with fire,

so will it be at the end of the age.

The Son of Man will send his angels,

and they will collect out of his kingdom

all who cause others to sin and all evildoers.

They will throw them into the fiery furnace,

where there will be wailing and grinding of teeth.”

So we can see that the collection of evil doers first seems to suggest that angels will sweep away evil doers in a final chastisement at Jesus’s second coming.

“Then the righteous will shine like the sun in the kingdom of their Father. Whoever has ears ought to hear.”

Saint Paul offers one of the most beautiful inspired commentaries on this.

“But someone will ask, “How are the dead raised? With what kind of body do they come?” 36 You foolish person! What you sow does not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. 38 But God gives it a body as he has chosen, and to each kind of seed its own body. 39 For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. 40 There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

42 So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. 43 It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body.”

(1 Cor 15:35-44 ESV)

Very important video to review on stopping sex trafficking. If someone is a prostitute don’t assume that they are there freely or that they wish you continue. Learn the signs. “Second leading crime” in the United States

https://www.youtube.com/watch?v=vQU0wlECnqI

USA national hotline for human trafficking support line.

A human trafficking victim can call and get support at this number they have 180 different languages.

1 888 3737 888

Special guest post by Diana Nussberger July 16th 2023 Sunday Mass reflection

“A sower went out to sow. And as he sowed, some seed fell on the path, and birds came and ate it up. Some fell on rocky ground, where it had little soil. It sprang up at once because the soil was not deep, and when the sun rose it was scorched, and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it. But some seed fell on rich soil, and produced fruit, a hundred or sixty or thirtyfold. Whoever has ears ought to hear.” – Matthew 13:3-9

Today’s gospel (Mt 13:1-23), focuses on the Parable of the Sower. Jesus taught the disciples this parable and they passed it on to others. Parable explanation: “The seed sown on the path is the one who hears the word of the kingdom without understanding it, and the evil one comes and steals away what was sown in his heart. The seed sown on rocky ground is the one who hears the word and receives it at once with joy. But he has no root and lasts only for a time. When some tribulation or persecution comes because of the word, he immediately falls away. The seed sown among thorns is the one who hears the word, but then worldly anxiety and the lure of riches choke the word and it bears no fruit. But the seed sown on rich soil is the one who hears the word and understands it, who indeed bears fruit and yields a hundred or sixty or thirtyfold.”

This parable teaches the transforming power of the word in our heart. The word always achieves its purpose (Is 55:11). The parable is a guide for us. Recognize these common obstacles to faith but don’t be discouraged. Rather look at the parable as moving through the stages of conversion with Jesus, the author and finisher of our faith until our heart is good ground (Heb 12:2). For example, if we don’t understand the word, don’t feel the devil has won. The priest will sow the seed again and explain it. Ask the Holy Spirit Jesus sent to remain with us to teach us all things for help (Jn 14:26). Keep trying to live the Faith. If you fall away; come back. Jesus will never give up on you.

The Church teaches our cooperation with grace is necessary. When the word “let” is in scripture we must cooperate. “Let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. Let the word of Christ dwell in you richly, as you teach and admonish one another in all wisdom, and as you sing psalms and hymns and spiritual songs with thankfulness in your hearts to God” (Col 3:15-16). “Let not your hearts be troubled; believe in God, believe also in me” (Jn 14:1). Wait for the Lord; be strong, and let your heart take courage; yea, wait for the Lord (PS 27:14)! Trade worry for God’s peace. Lack of understanding for knowledge. Fear of persecution for courage. The lure of riches for the true riches of Christ. You will not go without: “I have been young, and now am old; yet I have not seen the righteous forsaken or his children begging bread” (Ps 37:25). Remember, “What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Cor 2:9). Will you cooperate with Jesus?

Special guest post by Professor Andrew Boyd “Is it true that the Catholic Church approved abortion in the early stages in the past?”

No.

The Church has never approved abortion.

However, the Church has made a distinction of the moral gravity of abortion based on different stages of development in the past.

Generally speaking, abortion after “quickening” (when you can start to feel the baby moving in the womb, usually around 16–20 weeks), was considered morally and legally equivalent to infanticide/homicide.

But abortion prior to that point of development, while still condemned, or at least not condoned, was not seen as a sin with the same level of severity. Often it was seen as a sexual sin, not as a sin against life.

And there were individual theologians, such as Thomas Aquinas, who, because of their limited understanding of biology at the time, thought life began sometime after conception, usually 30–60 days, when it was thought the soul was infused into the body, in which case an abortifacient taken in the first few weeks, that would have been like the ‘morning after pill’, would not have been understood as abortion.

Modern science changed these views when it demonstrated that life begins at conception/fertilization, at which point the Church responded to make clear that protection of that life should begin at that time.

From the precis of an article on the history of Catholic thought on abortion:

The chronology starts with a sketch of events in the first six Christian centuries when Christians sought ways to distinguish themselves from pagans who accepted contraception and abortion. During this period, [some] Christians also decided that sexual pleasure was evil. Early Church leaders began the debate about when a fetus acquired a rational soul, and St. Augustine declared that abortion is not homicide but was a sin if it was intended to conceal fornication or adultery.

During the period of 600-1500, illicit intercourse was deemed by the Irish Canons to be a greater sin than abortion, Church leaders considered a woman’s situation when judging abortion, and abortion was listed in Church canons as homicide only when the fetus was formed. St. Thomas Aquinas declared that a fetus first has a vegetative soul, then an animal soul, and finally a rational soul when the body was developed.

The next period, 1500-1750, found anyone who resorted to contraception or abortion subject to excommunication (1588), saw these rules relaxed in 1591, and banned abortion even for those who would be murdered because of a pregnancy (1679).

From 1750 to the present, excommunication was the punishment for all abortions (1869). This punishment was extended to medical personnel in 1917, but the penalty had exceptions if the woman was young, ignorant, or operating under duress or fear. In 1930, therapeutic abortions were condemned, and, in 1965, abortion was condemned as the taking of life rather than as a sexual sin.

By 1974, the right to life argument had taken hold and became part of a theory of a “seamless garment” representing a consistent ethic of life. The current magisterium recognizes that the moment of ensoulment is unknown but condemns abortion in all cases (except as the unintentional byproduct of another medical procedure).

[1]

Footnotes

[1]

Abortion and Catholic thought. The little-known history – PubMed

“Was Jesus born of God the Father, or created by God the Father? God the Father created all things through Jesus. ” Is my statement true?

This is described in scripture and the Trinitarian relationship between Father and Son came to be more profoundly understood in 325 AD at the first council of Nicaea.

Understanding this is crucial to understand the teaching of first Nicaea that the divine Son is Co equal and Co eternal with the Father.

For example St. Augustine of Hippo applied the teaching of first Nicaea to a new context of apologetics when non Catholics asked him, “What God was doing before the creation of the world?”

God was not waiting around for infinite ages before the beginning of the world, because there were no such ages: the beginning of the created world was the beginning of time itself. That was the profound answer that St. Augustine gave to the question of the pagans.

St. Augustine and the Beginning of Time

St. Augustine was fifteen centuries ahead of his time in his thinking on the nature of time.

https://catholicscientists.org/articles/st-augustine-beginning-of-time/

New Proofs for the Existence of God

New Proofs for the Existence of God: Contributions of Contemporary Physics … By Robert J. Spitzer

https://books.google.com/books?id=UgdyKv5vx5YC&q=Augustine#v=snippet&q=Augustine&f=false

Sunday Mass, July 9nd 2023 reflection

Today the common theme behind the Mass readings draws the listener’s attention to Jesus as a gentle and humble Shepherd who gives lasting freedom to his followers. The fact that Jesus is a humble self sacrificing leader is actually breathtaking the good news for us! Why? Because it means that as long as we live in accord with Jesus’s moral law we are guaranteed long term happiness even if we don’t choose the best and noblest path in life.

However here the scripture lesson is meant to touch our hearts more than our minds. “I will praise your name for ever, my king and my God”. What is our response to God’s goodness? Is it to offer our selves back to God saying to the Lord “take and receive” all my freedom which you have given me including my opportunity to enter marriage or consecrated life/ordained ministry And pick the option that glorifies your big picture plan for creation the most. Most of us can see some areas where our decisions may fall into both categories.

In the ancient near east kings were called shepherds. And indeed that same logic is behind the idea of a priest as the one who governs or shepherds in the Church.

“yoke is easy and his burden light” First Jesus has given us relief many of us have been healed spiritually and psychologically by Jesus.

Second, God’s law meaning his yoke is well fitting because it is not a limit on our freedom but an enhancement of our virtue, which leads to an even higher type of freedom.

See, your king shall come to you;

a just savior is he,

meek, and riding on an ass,

One of the most beautiful things about God is that our father in heaven will continue to love us and act in our best interest regardless of whether we offer our whole selves back to God.

God is not like and authoritarian Father who demands that his child marry or not marry in accordance with the interest of the father’s political and personal business.

Being a shepherd after Jesus’s heart by its very nature means that the shepherd must lay down his or her life to give life and light to the sheep. It most definitely does not mean that sons and daughters must lay down their lives for their shepherds by catering to their dreams and wishes for their children this is why the catechism states that “When they become adults, children have the right and duty to choose their profession and state of life. They should assume their new responsibilities within a trusting relationship with their parents, willingly asking and receiving their advice and counsel. Parents should be careful not to exert pressure on their children either in the choice of a profession or in that of a spouse. This necessary restraint does not prevent them – quite the contrary from giving their children judicious advice, particularly when they are planning to start a family. ”(CCC 2230)

When we enthrone Jesus as king of our hearts we realize he is not calling us to observe a baroque legal system but to the freedom of knowing the truth! And living in accordance with it.

Saint Paul and Saint Peter sometimes uses this metaphor the “yoke of the law” of Moses in contrast with the great freedom of the spiritual law given to the Holy Spirit. This was a broad system of ancient laws handed down in writing or through oral instruction (oral Torah) that included hundreds of sacrificial and ceremonial regulations governing what to eat, sexual behavior, and every other facet of someone’s life right down to the sacrifices to be made to atone for sins and the laws governing divorce as an option for someone who has fallen short of the spirit of the law, that is captured in the biblical story of Tobit. Even someone who fell short of this spirit of the law could still observe the letter of the law almost all the time by “following the Lord unreservedly” this way.

No one has spoken more in recent years about governance as service and counteracting self aggrandizing leadership styles then the current successor to Peter, Pope Francis I. I find that Jesus’s great humility is a source of sweetness when I experience it as mercy and love for me. But when Jesus’s humility calls me to be humble to sometimes is experienced as a jarring call to humility. Because leadership cannot be about what I get out of it what about who I gain through it, that is God himself and a greater share in his divine life through becoming cruciform.

That is why the original meaning of the word “cleric” can be traced back to the base meaning of “someone whose inheritance is the Lord”.

Another Special Guest Post by Diana Nussberger Sunday, July 9nd 2023 reflection

Jesus just finished rebuking the Jewish towns that rejected him even though they witnessed His great works. Today’s gospel (Mt 11:25-30) is Jesus’ answer to the those that believed with childlike faith. He looks up to heaven and prays: “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike,” as is your gracious will. He says all things have been handed over to Him by the Father and only the Father and the Son know each other. It is Jesus that reveals the Father to us. It is an indicator of their divine nature and unity. Then he issues a loving plea: “Come to me, all you who labor and are burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am meek and humble of heart; and you will find rest for yourselves. For my yoke is easy, and my burden light.” In Jesus’ time, it was an invitation to the Jews to be free of the yoke of the law which included many interpretations added by the scribes and put on the yoke of obedience to His teachings which would produce rest (Sir 51:26).

It is an invitation for us to be free from the anxieties of this world and enter into the rest He supplies to the meek and humble of heart. Jesus’ life was simple, filled with purpose, and prayerful. We live a life of excess but His rest flows from a holy life. Some hindrances from rest are focusing on the cares of the world and the desire for all it values; they choke out the word of God and stop us from leading a fruitful life (Mk 4:19). Worry is a major enemy of rest; the opposite of faith. Practice casting your cares on Him until it becomes easy (1 Pt 5:7). Turn them over to God in prayer because worrying consumes too much time. Instead fill your mind with “whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things” (Ph 4:8). For example: Meditative prayer (the Rosary), study the bible, go to confession, attend mass, listen to Christian music, go to adoration, or do something for God (an act of mercy). I would recommend the Bible in a Year podcast with Fr. Mike Schmitz it’s fantastic! Prayerfully replace bad habits with good ones. Are you at rest?

“Receive the Holy Spirit” what does “forgiving” sins in the person of Christ look like based on the Bible

“Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.”

22 And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit.

23 If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.” (John 20:21-22 RSV)

The forgiveness of sins is so extraordinarily important to the risen Jesus that he wants it at top of his Apostles’ agenda as soon as Jesus is risen from the dead. But what does it mean to “forgive” sins? Historically Catholics have viewed this as the Jesus instituting what we call the sacrament of reconciliation or priestly confession. This was a normative way to look at the passage until the 1500s. With the Protestant Reformation a new theory was formulated. The new theory was that “forgiving” sins must be understood as the apostles preaching the gospel. According to this theory when the apostles preached the gospel those who believed would receive the forgiveness of their sins and in that sense the apostles would “forgive” sins. But are there any scriptural passages that might help us decide which theory is correct or if both are wrong? As a matter of fact, there are. The New Testament clearly explains what “forgiving” sins in the context of Jesus’s ministry means.

Two passages in the gospel really illuminate what it means for Jesus to “forgive” sins. Much of the acts of the apostles it’s actually about Jesus’s apostles continuing his ministry so it makes sense that he could have passed on the ministry of forgiving sins in a delegated manner as well.

“44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.

45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet.

46 You did not anoint my head with oil, but she has anointed my feet with ointment.

47 Therefore I tell you, her sins, which are many, are forgiven, for she loved much; but he who is forgiven little, loves little.”

48 And he said to her, “Your sins are forgiven.”

49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?”

50 And he said to the woman, “Your faith has saved you; go in peace.”” (Luke 7:44-50)

In this case we can tell which interpretation of forgiving sins is the correct one by considering how the people at table reacted to what Jesus was doing. They are shocked that anyone would say words such as these and wonder who can possibly forgive sins but God. In the Old Testament there was the possibility of God forgiving sins through the Old Testament priesthood. God’s forgiveness was dispensed through temple priests who would offer a sacrificial animal and or someone would confess their sins to the priest in the line of Aaron. But now Jesus is claiming God’s own prerogative to forgive sins and saying that people can come and receive forgiveness of sins through him rather than the temple sacrifices and priesthood.

next passage

“2 And behold, they brought to him a paralytic, lying on his bed; and when Jesus saw their faith he said to the paralytic, “Take heart, my son; your sins are forgiven.”

3 And behold, some of the scribes said to themselves, “This man is blaspheming.”

4 But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?

5 For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?

6 But that you may know that the Son of man has authority on earth to forgive sins” –he then said to the Paralytic–“rise, take up your bed and go home.”

7 And he rose and went home.

8 When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.

9 As Jesus passed on from there, he saw a man called Matthew sitting at the tax office; and he said to him, “Follow me.” And he rose and followed him. (Matthew 9:2-9 RSV)

https://www.biblestudytools.com/rsv/matthew/9.html

So these passages are linked together by the common activity of Jesus “forgiving” someone in the sense of releasing them from their sins in a direct and personal manner. In this case two statements stand out first “the son of man has authority on earth to forgive sins” and the crowd “glorified God who had given such authority to men”. In accord with traditional Jewish thought the forgiveness of sins is seen as another type of healing that is linked with physical healing. Still Jesus does not speak of having authority over diseases or demons in this case but specifically the “authority” to forgive sins, the very same authority that he entrusted to the apostles at the end of John’s gospel. That Matthew adds a statement to the effect that God had given such authority to men in the plural form strongly indicates that men within Matthew’s community were claiming the same authority to “forgive” people’s sins just as Jesus had done.

A counter explanation might be that Jesus is only declaring people to be forgiven who already are forgiven. However, this does not make sense considering the reaction from the religious leaders. Why would they say that Jesus is blaspheming and in another gospel ask “who but God alone” can forgive sins if in fact Jesus was only making a prophetic declaration that God had already forgiven someone’s sins?

They would have known this from the Old Testament story of Nathan the prophet coming to David and offering a prophetic declaration stating that God had forgiven his sin. Furthermore as we saw in Luke’s gospel there was an expectation from Jews in Jesus time that a prophet who communicates directly with God would be aware of people’s sins and would therefore be able to do what Nathan did, that is communicate an Oracle directly from God to the effect that the Sinner has already been forgiven. However Jesus clearly goes beyond even this prophetic practice by actually claiming the authority to forgive sins that is to reconcile someone with God and with the community by actually speaking words that cause the sin (in virtue of his future sacrifice) to be forgiven!

It seems that Jesus was doing something exceptionally different from communicating God’s decision. He was actually reconciling someone with God by forgiving their sins.

How do you become a good Catholic evangelist online? How do you make people want to listen to you, and is it worth it?

Yes, it’s worth it. If you have the calling it is very rewarding. You cannot force people to listen to you. Ultimately it is the Holy Spirit who will change people’s minds, open their hearts, and give them a fresh perspective. Your first task is not to create a spreadsheet of online spaces/ministries and answers to questions but to surrender yourself to the leadership of the Holy Spirit. As multiple Popes have reiterating there is no true evangelism/evangelization apart from the Holy Spirit’s action. This is also clearly taught in the Acts of the Apostles.

One practical way to get people interested is to know what you are talking about and deliver high quality content. To do that you first have to understand what interests your audience or the individual that you are conversing with. That means picking the right social media platform to begin with and then listening to the persons whom you converse with online. Ask yourself, what really stops them from believing the Gospel and trusting in and obeying Jesus Christ?

Online evangelist Fr. Rob Galea shared his own advice on starting an online ministry here.

https://www.youtube.com/watch?v=XpZlwoRoSfQ

How do you become a good Catholic evangelist online?

First and foremost, it’s important to draw a hard distinction between evangelism and catechesis. Evangelism is primarily about helping someone understand who Jesus Christ is as well as basic foundational doctrines. An evangelist is called to primarily focus his or her message on sharing the good news of the Gospel of Jesus Christ so that someone who has been properly disposed by the Holy Spirit can accept the gift of faith and began a living relationship with Jesus Christ and the Triune God. Catechesis overlaps considerably with the concept of “making disciples” (Matthew 28:19). Catechesis covers how we are to follow Jesus in the long term. Almost every one of Fr. Francis Marsden’s serious answers on Quora is an example of catechesis. There will be many times when catechesis and evangelism can happen during the same conversation or on the same platform but you must be clear on the difference in purpose.

As a Catholic I always recommend the Catholic Church. When it seems prudent, I also defend her doctrines (which takes some study). But I understand if people can’t fathom/accept the Catholic Church at first and therefore find themselves entering into a separated ecclesial community. I am aware that there are many good non-Catholic Christians in these separated ecclesial communities. The Catholic Church considers these ecclesial communities to be “means of salvation” (CCC para. 819).

Letting the Holy Spirit lead is more than a pious sentiment. If I am doing what I need to do for example in prayer and in my daily life to surrender and/or unite my will to the Lord’s will then the Holy Spirit will lead me to the people and situations where I will be an effective evangelist. This does not necessarily mean being a flawless model of virtue but having a firm resolution to surrender my will to God’s will when it comes to my personal interests and doctrinal matters. As you work you should monitor your long-term results to see if what you are doing is working.

It’s important to understand that one of your most important tools is called the Kerygma.

Kerygmatic Proclamation of Jesus Christ Michael E. Steier, D.Min

https://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/enlisting-witnesses/kerygmatic-proclamation-of-jesus-christ

I have my own one paragraph summary of the Kerygma of Christianity or the Gospel. One way to evangelize people is to share this proclamation/story with them in the context of their own conversation discussion with you.

I received some helpful training from Saint Paul’s Street Evangelization and although it’s not strictly required, I recommend taking a few workshops with them.

St. Paul Evangelization Institute

https://stpaulevangelization.com/

I also highly recommend Fr Robert Spitzer’s SJ teaching, apologetics, and spiritual direction content and also Catholic author Sherry Weddell’s books about discipleship, ministry and evangelization in today’s world.

Special Guest Post by Diana Nussberger Sunday, July 2nd 2023 reflection

Today’s gospel (Mt 10:37-42) focuses on the conditions and rewards of discipleship. The responsibilities of the calling to the office of apostle are uniquely interwoven into the supporting role for rest of the body of Christ. One cannot exist without the other. Jesus teaches his apostles to leave their old responsibilities and life behind because their office will require a complete commitment to spreading the gospel of Christ. Their calling to Christ must come first. Before their mothers, sons, and daughters. It may have meant leaving the family behind in the care of relatives. Some families traveled with the apostles, but they could not come before their work for God. The apostles must take up their cross and follow Jesus. The cross included self-denial, suffering, and the possibility of death. Finding your life meant choosing your earthly life over the calling of Christ resulting in the loss of heaven. Losing your life for Jesus’ sake was living every moment of it for Him and gaining eternal life.

The rewards from our Lord are the same for the person that holds the office as for the person that supports that office. Whoever received the apostles received Jesus, and whoever received Jesus received God. Jesus understood the apostle, prophet, and righteous man would be served by other Christians making it possible for them to complete their duties. He assigned the same value to these Christians by giving them the same reward as whoever (apostle, prophet, or righteous man) they helped. With the unfathomable generosity of God, Jesus reveals whoever gives “only a cup of cold water” to one of these children of God because they are my disciple will surely not lose his reward.

The gospel is all about how we welcome God through His messengers and people. Hospitality and service should be practiced until it is our first response. Do we refresh others? Are they encouraged, uplifted, assisted, appreciated, and valued? “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares” (Heb 13:2). Our response to the clergy and all Christians matter and will someday be rewarded. Our reward is heaven. Depending on who we served and the offices they held there will be some difference in what is allotted but all will be beyond our highest expectation. How are you treating God’s messengers?

Today the Catholic Church has a wonderful optional memorial celebrating the sacrifice of the first martyrs of Rome. These courageous men and women perished in the same persecution in 60s AD Rome that claimed the lives of St. Peter and St. Paul. By their blood these men and women together with their chief shepherds St. Peter and Paul consecrated the very heart of a Pagan empire to become the seat of Saint Peter’s successor. The Church of Rome was always an outstanding Christian Church as Saint Paul mentions in his letter to the Romans and it was fitting that so outstanding a Church could conquer the heart of the ancient world for Christ. Pope St. Clement I a second or third generation Bishop testifies about these martyrs in a moving way.
“To these men who spent their lives in the practice of holiness, there is to be added a great multitude of the elect, who, having through envy endured many indignities and tortures, furnished us with a most excellent example. Through envy, those women, the Danaids and Dircæ, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with steadfastness, and though weak in body, received a noble reward. Envy has alienated wives from their husbands, and changed that saying of our father Adam, This is now bone of my bones, and flesh of my flesh. Genesis 2:23 Envy and strife have overthrown great cities, and rooted up mighty nations.
These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadfastly to the blood of Christ, and see how precious that blood is to God which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites; Jonah iii but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.”
https://www.newadvent.org/fathers/1010.htm

Solemnity of the martyrdom of Saints Peter and Paul reflection

The gospel reading draws my attention to the link between faithful discipleship and faithful teaching ministry. Before one can teach one must first be captured by the “surpassing” value of “knowing Jesus Christ” of God’s fatherhood, God’s love. That is why Peter’s faith was always grounded in his personal love for Jesus, which was expressed in his confession of Jesus’s Messiahship. Jesus says this confession was inspired by the Holy Spirit. This well-grounded personal faith is why Peter was strong enough to “strengthen the faith of his brothers”.

In the first reading we hear about the need to protect our shepherds by praying for them. Early in Acts of the Apostles, Peter was taken away and was primed to be crucified as Jesus Christ had been crucified before him. He seemed all but dead even to his sheep, but still even though it seemed hopeless the sheep gathered together to pray with tears and burning desire for what seemed impossible, to see the chief shepherd again. God intervened miraculously and Peter was saved from death that day. Likewise Acts also tells us that Paul after about 15 yours into his apostolic teaching ministry was arrested because of the people of Jerusalem’s rejection of Christ and of Paul as Christ’s apostle. He was taken into Roman custody for his own protection and his Roman citizenship protected him, ensuring that he would be able to appeal to Caesar/the Roman emperor for a fresh trial. His trial gave him the greatest pulpit in the ancient world to proclaim this message from. And because of the prayers of his people, of his sheep, the Roman emperor was disposed to render a just verdict. He released Paul. Paul spend many more years in ministry and grow more and more to become one of the greatest Saints that the Church has ever known. However the Roman emperor and Roman empire were being progressively corrupted. So the difference between the Kingdom of Christ and the Kingdom of Caesar was increasingly marked out, eventually persecution of Christians and the stripping away of their judicial rights began. In this way the luminously holy Paul went back to Rome to witness one more time to Jesus and to free lay down his life in imitation of his master, Jesus. This is why Paul was

“already being poured out like a libation,

and the time of my departure is at hand.

I have competed well; I have finished the race;

I have kept the faith.

From now on the crown of righteousness awaits me,

which the Lord, the just judge,

will award to me on that day, and not only to me,

but to all who have longed for his appearance.”

Both Peter and Paul possessed such great holiness and practiced such faithfulness to the Lord for years that they received a special blessing. A blessing that is open to each one of us. Even during their passion and martyrdom it was not something that was happening to them by accident or because of others. Just as Jesus said “no one takes my life” from me but I “freely lay down” Peter and Paul freely laid down their lives in witness to Christ because they actually wanted to. The humiliation of being treated like a criminal was turned into a great blessing. One of our first Popes St. Clement of Rome a disciple of St. Peter offers us this impeccable description of their martyrdom.

“But not to dwell upon ancient examples, let us come to the most recent spiritual heroes. Let us take the noble examples furnished in our own generation. Through envy and jealousy the greatest and most righteous pillars [of the church] have been persecuted and put to death. Let us set before our eyes the illustrious apostles. Peter, through unrighteous envy, endured not one or two, but numerous labors; and when he had at length suffered martyrdom, departed to the place of glory due to him. Owing to envy, Paul also obtained the reward of patient endurance, after being seven times thrown into captivity, compelled to flee, and stoned. After preaching both in the east and west, he gained the illustrious reputation due to his faith, having taught righteousness to the whole world, and come to the extreme limit of the west, and suffered martyrdom under the prefects. Thus was he removed from the world, and went into the holy place, having proved himself a striking example of patience. “ (1 Clement)

https://www.newadvent.org/fathers/1010.htm

“The Church is apostolic because she is founded on the apostles, in three ways:

– she was and remains built on “the foundation of the Apostles,” the witnesses chosen and sent on mission by Christ himself;

– with the help of the Spirit dwelling in her, the Church keeps and hands on the teaching, the “good deposit,” the salutary words she has heard from the apostles;

– she continues to be taught, sanctified, and guided by the apostles until Christ’s return, through their successors in pastoral office: the college of bishops, “assisted by priests, in union with the successor of Peter, the Church’s supreme pastor”:

You are the eternal Shepherd

who never leaves his flock untended.

Through the apostles

you watch over us and protect us always.

You made them shepherds of the flock

to share in the work of your Son. . .” (CCC 857 )

Today’s reading contains the famous “the gates of hell will not prevail against my church” promise from Jesus. Again this should remind us that as individuals our faithfulness to Jesus is the prerequisite for our prevailing over “the gates of hell”. However as a community we can we rejoice greatly because Jesus promised that his church will be indestructible! Generation after generation of crisis Arianism Monothelitism etc. have threatened to overwhelm and destroy the doctrinal purity of the Catholic Church but have never prevailed! In the final calculation all we have to do to

share in Christ’s infallibility and indestructibility

is follow the pattern and tradition of the apostles within the Church that is solidly planted on the rock of the Apostolic priesthood! This does not mean there will not be errors stemming from church leaders nor does it mean everything will be perfect within the Church. But even if we should fail God’s faithfulness calls the whole Catholic Church back to himself.

Question for my Catholic friends. How influential have the following verses (John 6:56, 20:23 and 21:15) been on Catholic theology regarding transubstantiation, the confessional, and Peter’s primacy among the apostles and leadership of the Church?

Extremely, the reason why the Catholic Council of Trent focused so much on scripture for example John 20:23 was because they were trying to capture the Tradition handed down across the board by all communities / leaders of Christian communities.

Even though the disciplines and rules governing the system changed a lot the Catholic sacramental system/apostolic priesthood comes straight from Jesus and the New Testament. It was also part of the everyday life of eastern and western Christians going back to the 100s 200s AD. Yes add or subtract one or two significant differences in belief here or there but prior to the Protestant Reformation almost every group of Christians was Catholic.

June 25th Sunday 2023 reflection

“Nothing is concealed that will not be revealed nor secret that will not be known.” This refers to Jesus revealing the truth about each person’s actions and the results of their choices when he stands as judge of all. What does Jesus say to do about this? First and foremost, he has entrusted the good news, the gospel of God’s loving action of mercy for the entire world for the world to his Church. If Jesus’s disciples are silent “the stones will cry out”. We as a community at OLOF Catholic parish should refocus on reforming ourselves first! Then we will we truly be Jesus’s priestly and prophetic agents of reconciliation for the world! Do we have a approach to religion that focuses on directing all of our energy all of our thought inward to ourselves or our pariah’s ministries? Are we asking God for the grace of guidance or discernment of right and wrong in our political and work environments? It’s truly a matter of life or death. We can no longer afford to live without discerning the truth about how the ancient war between God and the devil is playing out globally today! We must ask ourselves and pray about the very many special interest groups and politicians who are leading today’s global social movements that promise unprecedented benefits through new technologies. How do powerful technologies like CRISER CAS 9 genetic modification and artificial intelligence affect someone’s relationship with God or spirituality? The ultimate choice is between the community of God or the community of the devil (Gehenna) and this choice is forever.

“What I say to you in the darkness, speak in the light;

what you hear whispered, proclaim on the housetops.

And do not be afraid of those who kill the body but cannot kill the soul;

rather, be afraid of the one who can destroy

both soul and body in Gehenna.”

This gospel is one of the places where Jesus predicts what his disciples will suffer for him and for proclaiming his gospel his “word of salvation” (Acts 13:26). A history lesson from the 1st century has much to tell us about the ongoing battle between Christ and the spirit of the Antichrist today. For example, Jesus made it clear that he did not come as a political Messiah to overthrow Caesar but rather to restore the image of God in man. Still Jesus was the rock prophesied by Daniel which ultimately destroyed the Roman empire. Why? Didn’t he come saying that his Kingdom is “not of this world”? And yet restoring the image of God in man set up a tension between Jesus and his followers and Caesar’s followers. You see by changing their souls, Jesus changed the way that they live their lives, and that changed the entire Roman empire forever. Jesus was a threat to the demonic forces standing behind the worldly Caesars.

At first Saint Paul and other Catholic evangelists were protected by the institutional laws of the Roman Empire because they may have been fortunate enough to possess Roman citizenship or because of the privileges accorded to the Jewish religion by Rome. But in only a period of 30-40 years the spiritual actors hiding behind the wings of world history had radically altered the political order, as part of their war on Christ. Rome become an increasingly corrupt society, propped up by a slave class, a man named Nero rose to power and started stripping away judicial rights from Christians. He ultimately became so barbarous that his own Pagan Roman autocrats removed him from power. But not before St. Peter and St. Paul were executed for their faith by the once great empire that has become “Babylon” “the mother of harlots” source of the “abominations of the earth”.

Knowing that the traditional teaching of the Catholic Church the comments of some Catholics and even a Deacon surprise me. The Church has consistently taught that Rev 11-21 Are a divinely revealed prophecy of the events that will happen immediately before the 2nd coming of Jesus Christ.

Still people always protest what about the 1st century, Jesus prophesied about the temple in Jerusalem being destroyed in 70AD. That’s true he did prophecy about it, and he even linked it to his second coming prophecies. how can the “little apocalypse” chapters speak of our future if they refer to the destruction of the Jerusalem temple in 70 AD? Well the trick is to understand that Jesus is building a prophetic image or picture of his second coming by describing God’s coming in judgment on on the Jerusalem Temple in 70 AD.

“Since the Ascension Christ’s coming in glory has been imminent,566 even though “it is not for you to know times or seasons which the Father has fixed by his own authority.”567. This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are “delayed”.568 (CCC 673)

The glorious Messiah’s coming is suspended at every moment of history until his recognition by “all Israel”, for “a hardening has come upon part of Israel” in their “unbelief” toward Jesus.569 St. Peter says to the Jews of Jerusalem after Pentecost: “Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old.”570 St. Paul echoes him: “For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?”571 The “full inclusion” of the Jews in the Messiah’s salvation, in the wake of “the full number of the Gentiles”,572 will enable the People of God to achieve “the measure of the stature of the fullness of Christ”, in which “God may be all in all”.573(CCC 674)

The Church’s ultimate trial

675 Before Christ’s second coming the Church must pass through a final trial that will shake the faith of many believers.574 The persecution that accompanies her pilgrimage on earth575 will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.576(CCC 675)

676 The Antichrist’s deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism,577 especially the “intrinsically perverse” political form of a secular messianism.578(CCC 676)

677 The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection.579 The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God’s victory over the final unleashing of evil, which will cause his Bride to come down from heaven.580 God’s triumph over the revolt of evil will take the form of the Last Judgment after the final cosmic upheaval of this passing world.581”(CCC 677)

http://www.scborromeo.org/ccc/p1s2c2a7.htm#675

Still some Catholics come up to me believing that the Antichrist is an impersonal force like the spirit of the times. They even indicated to me that this is the teaching of the Catholic Church. However let us look a little deeper by looking up the citations that the catechism offers on the “Antichrist”. Footnote 576 leads to 2 Thess 2:4-12; 1 Thess 5:2-3; 2 Jn 7; 1 Jn 2:18,22.

“18 Children, it is the last hour; and just as you heard that the antichrist was coming, so now many antichrists have appeared. Thus we know this is the last hour.”

So you see that there were individuals named antichrist active in the 1st century and yet another Antichrist is expected. St Paul speaks of the same thing when he talks about how the “mystery of lawlessness is already at work.”

“We ask you, brothers, with regard to the coming of our Lord Jesus Christ and our assembling with him, 2 not to be shaken out of your minds suddenly, or to be alarmed either by a “spirit,” or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand. 3 Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed,[c] the one doomed to perdition, 4 (C)who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God, claiming that he is a god— 5 do you not recall that while I was still with you I told you these things? 6 And now you know what is restraining, that he may be revealed in his time. 7 For the mystery of lawlessness is already at work. But the one who restrains is to do so only for the present, until he is removed from the scene.(D) 8 And then the lawless one will be revealed, whom the Lord [Jesus] will kill with the breath of his mouth and render powerless by the manifestation of his coming,(E) 9 the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie,(F) 10 and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved. 11 Therefore, God is sending them a deceiving power so that they may believe the lie, 12 that all who have not believed the truth but have approved wrongdoing may be condemned.”

So you see the citation proves that the Antichrist this is a specific individual “he” not an impersonal force. One of the key themes in the New Testament is that because everyone alive is under God’s judgment and under the fearful prospect of burning in eternal anguish in Gehenna which is the community or body of wicked men we also are also given time over and over again with an overflowing measure of God’s mercy. Still remember “7For it is time for judgment to begin with the family of God.” This is why we all must convert ourselves deeply, without such conversion we will end up being the agents or ministers who shut the door to the Kingdom of heaven to others by our hypocrisy.

We are the “first fruits” of those who have been ransomed from a world corrupted by sin and therefore we are God’s priestly people so we are charged with bringing the rest of the world to reconciliation and relationship with the Father of all men and women.

Part of this is also being prophets by teaching and announcing the good news the gospel. The gospel is as the Bible says a “word of salvation” because by accepting it we come to intimately know both the truth about ourselves and “all the treasures of wisdom and knowledge” concerning human nature and the one God who is the truth itself. In the second reading St. Paul celebrates how quickly and powerfully this word of salvation overtakes and outpaces the work of the disease of sin. The sin of Adam spread the disease of death throughout the entire body of mankind. But how much more quickly life and “immortality” are given through Jesus Christ spreading through the word of salvation. But this “word of salvation” must be guarded by it’s prophets and preachers or it can be lost to our generation.

June 18th Sunday 2023 reflection

Have you ever considered how entering into an intimate relationship with God could be considered a part of the priesthood? In the old covenant the Temple was meant to teach the people how to reenter God’s intimate presence. The moral law expressed in the law of Moses taught the people how to begin to live as the friends of God in the concrete decisions of everyday life and so be able to see “his face”. Many scholars also tell us that when a Jew entered the Temple or its predecessor the portable Tabernacle Moses set up in the wilderness, this person was asked to symbolically retrace the steps of the exile of Adam and Eve.

In recent years biblical scholars like N.T. Wright have explored this theme of exile a great deal by research and meditation. Specifically, he explains how the biblical narratives reveals that Israel’s exile from the land of the promise echoes Adam and Eve’s exile from the paradise of the garden of Eden. N.T Wright explains that this exile is in the background of the big picture story about good, evil, and our relationship with God that God is telling us through out the Old Testament. God’s master rescue plan to bring Israel first into right relationship/intimate communion with him and then bring the rest of humanity out of this worldwide exile would only be realized in Jesus Christ.

Now this return to the garden is not to be confused with what Jimi Hendrix sang at Woodstock “we’ve got to get back to the garden”. Here a return to the garden doesn’t mean that we can or should to reenter the garden looking for a pleasure palace where everyone has the leisure to pursue unlimited creature comforts. Instead, the end of exile means enjoying “the one thing necessary” the peace, joy, and the happiness produced by our being in right relationship with God. As beautiful as the created joys and pleasures which God gives us are they cannot become our “All in all” our everything otherwise our thirst for the infinite God will outpace any creature comforts.

There were always two forms of participation in God’s priesthood one based on this bond of intimacy with God which leads to service to others. In the first reading God speaks about the Israelites as a “Kingdom of priests” in this sense meaning that the entire nation of Israel had been consecrated by God for a priestly role to the other nations. We can understand by looking at a similar situation a shepherd or a ministerial priest living and ministering among the people. The people of Israel are to show forth and model communion and intimacy with God and evangelize by encouraging the other nations to gradually enter into this relationship. The other form of participation or type of priesthood is the priesthood of the shepherds that is of servant leaders charged with what the bible describes it “judging” or making decisions concerning the implementation of God’s law and the well-being of God’s people.

The new covenant participation in Jesus Christ’s priesthood common to all the faithful vastly surpasses the Old Testament’s common priesthood. In the former only high priests, priests, judges, and prophets shared in the wisdom, charismatic gifts, and intimate communion of God’s Spirit. Yet there was another promise spoken to the prophet Isaiah that one day all of God’s people will be “priests ministers of the Lord you shall be called”. This would be fulfilled fully through Pentecost and the outpouring of the Holy Spirit.

In the gospel today Jesus began to train the apostles to carry on his work by giving them the sacred power or “authority” to drive out demons and heal all diseases. This reminds me of minor orders and how valuable it is for seminarians to would learn to make their ministry a gift rather than a form of benevolent egotism. This is a good time to ingrain humble service as seminarians receive sacred power/authority gradually one order at a time.

In many ways this was Jesus’s training mission for the apostles, whom he had already elected to be the chief shepherds up his flock. Jesus gave them power and authority to drive out all demons and heal all diseases. And yet the Bible itself lets us know but despite the number of miracles it was not always so simple through Jesus himself was called in to exercise a demon from a child after his apostles could not drive it out.

Since we all are members of Jesus ‘s royal priesthood we also have the sacred power and authority to preach and work in his name? Indeed, spiritual gifts are given to each of us after our baptism confirmation for these purposes.

And yet what does the Lord Jesus say to those who thirst for spiritual gifts for the wrong reasons “do not rejoice because the spirits are subject to you but rejoice because your names are written in heaven”. Let us consider what the Church teaches about healing.

“The sick person before God

1502 The man of the Old Testament lives his sickness in the presence of God. It is before God that he laments his illness, and it is of God, Master of life and death, that he implores healing.99 Illness becomes a way to conversion; God’s forgiveness initiates the healing.100 It is the experience of Israel that illness is mysteriously linked to sin and evil, and that faithfulness to God according to his law restores life: “For I am the Lord, your healer.”101 The prophet intuits that suffering can also have a redemptive meaning for the sins of others.102 Finally Isaiah announces that God will usher in a time for Zion when he will pardon every offense and heal every illness.103 (CCC 1502)

“Christ the physician

1503 Christ’s compassion toward the sick and his many healings of every kind of infirmity are a resplendent sign that “God has visited his people”104 and that the Kingdom of God is close at hand. Jesus has the power not only to heal, but also to forgive sins;105 he has come to heal the whole man, soul and body; he is the physician the sick have need of.106 His compassion toward all who suffer goes so far that he identifies himself with them: “I was sick and you visited me.”107 His preferential love for the sick has not ceased through the centuries to draw the very special attention of Christians toward all those who suffer in body and soul. It is the source of tireless efforts to comfort them. (CCC 1503)

1504 Often Jesus asks the sick to believe.108 He makes use of signs to heal: spittle and the laying on of hands,109 mud and washing.110 The sick try to touch him, “for power came forth from him and healed them all.”111 And so in the sacraments Christ continues to “touch” us in order to heal us. (CCC 1504)

1505 Moved by so much suffering Christ not only allows himself to be touched by the sick, but he makes their miseries his own: “He took our infirmities and bore our diseases.”.112 But he did not heal all the sick. His healings were signs of the coming of the Kingdom of God. They announced a more radical healing: the victory over sin and death through his Passover. On the cross Christ took upon himself the whole weight of evil and took away the “sin of the world,”.113 of which illness is only a consequence. By his passion and death on the cross Christ has given a new meaning to suffering: it can henceforth configure us to him and unite us with his redemptive Passion. (CCC 1505)

“Heal the sick . . .”

1506 Christ invites his disciples to follow him by taking up their cross in their turn..114 By following him they acquire a new outlook on illness and the sick. Jesus associates them with his own life of poverty and service. He makes them share in his ministry of compassion and healing: “So they went out and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick and healed them.”.115 (CCC 1506)

1507 The risen Lord renews this mission (“In my name . . . they will lay their hands on the sick, and they will recover.”116) and confirms it through the signs that the Church performs by invoking his name.117 These signs demonstrate in a special way that Jesus is truly “God who saves.”118 (CCC 1507)

1508 The Holy Spirit gives to some a special charism of healing119 so as to make manifest the power of the grace of the risen Lord. But even the most intense prayers do not always obtain the healing of all illnesses. Thus St. Paul must learn from the Lord that “my grace is sufficient for you, for my power is made perfect in weakness,” and that the sufferings to be endured can mean that “in my flesh I complete what is lacking in Christ’s afflictions for the sake of his Body, that is, the Church.”120 (CCC 1508)

1509 “Heal the sick!”121 The Church has received this charge from the Lord and strives to carry it out by taking care of the sick as well as by accompanying them with her prayer of intercession. She believes in the life-giving presence of Christ, the physician of souls and bodies. This presence is particularly active through the sacraments, and in an altogether special way through the Eucharist, the bread that gives eternal life and that St. Paul suggests is connected with bodily health.122 (CCC 1509)

1510 However, the apostolic Church has its own rite for the sick, attested to by St. James: “Is any among you sick? Let him call for the elders [presbyters] of the Church and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith will save the sick man, and the Lord will raise him up; and if he has committed sins, he will be forgiven.”123 Tradition has recognized in this rite one of the seven sacraments.124” (CCC 1510)

http://www.scborromeo.org/ccc/p2s2c2a5.htm#IV

People always ask if the priesthood continues the apostles’ work why can’t ministers do these same things today. There are several observations worth pointing out. First such miracles actually do happen today as I have written about before. They happen each day especially in missionary dioceses and countries. Still remember that even Jesus was only able to do a few healings in his own hometown because of the residents’ lack of “faith”. Large chunks of the world like that today. But an even more important reason why, is that these healings are sustained completely by the prayer and holiness of the Church. That is actually why historically nuns and other consecrated religious have been so sought after to obtain countless healings, miracles, and other graces that otherwise would not have been given. Healings and miracles are not to be credited to the ordained or lay minister acting in the person of Christ alone.

Ex 19:2-6a

You shall be to me a kingdom of priests, a holy nation.
In those days, the Israelites came to the desert of Sinai and pitched camp.
While Israel was encamped here in front of the mountain,
Moses went up the mountain to God.
Then the LORD called to him and said,
“Thus shall you say to the house of Jacob;
tell the Israelites:
You have seen for yourselves how I treated the Egyptians
and how I bore you up on eagle wings
and brought you here to myself.
Therefore, if you hearken to my voice and keep my covenant,
you shall be my special possession,
dearer to me than all other people,
though all the earth is mine.
You shall be to me a kingdom of priests, a holy nation.”

“Rom 5:6-11

If we were reconciled to God through the death of his Son, how much more will we be saved by his life.

Brothers and sisters:
Christ, while we were still helpless,
yet died at the appointed time for the ungodly.
Indeed, only with difficulty does one die for a just person,
though perhaps for a good person
one might even find courage to die.
But God proves his love for us
in that while we were still sinners Christ died for us.
How much more then, since we are now justified by his blood,
will we be saved through him from the wrath.
Indeed, if, while we were enemies,
we were reconciled to God through the death of his Son,
how much more, once reconciled,
will we be saved by his life.
Not only that,
but we also boast of God through our Lord Jesus Christ,
through whom we have now received reconciliation.”

Mt 9:36—10:8

Jesus summoned his twelve disciples and sent them out.

At the sight of the crowds, Jesus’ heart was moved with pity for them
because they were troubled and abandoned,
like sheep without a shepherd.
Then he said to his disciples,
“The harvest is abundant but the laborers are few;
so ask the master of the harvest
to send out laborers for his harvest.”

Then he summoned his twelve disciples
and gave them authority over unclean spirits
to drive them out and to cure every disease and every illness.
The names of the twelve apostles are these:
first, Simon called Peter, and his brother Andrew;
James, the son of Zebedee, and his brother John;
Philip and Bartholomew, Thomas and Matthew the tax collector;
James, the son of Alphaeus, and Thaddeus;
Simon from Cana, and Judas Iscariot who betrayed him.

Jesus sent out these twelve after instructing them thus,
“Do not go into pagan territory or enter a Samaritan town.
Go rather to the lost sheep of the house of Israel.
As you go, make this proclamation: ‘The kingdom of heaven is at hand.’
Cure the sick, raise the dead, cleanse lepers, drive out demons.
Without cost you have received; without cost you are to give.”

http://www.ibreviary.com/m2/letture.php?s=letture

An Extraordinary Minister of Holy Communion is someone who is trained and formally commissioned to distribute Communion to the assembly. What sort of person is this minister typically? By Dana Nussberger

It actually varies from place to place. Typically, an Extraordinary Minister of Holy Communion is a church volunteer who can pass a simple background check. The roots of the ministry of distributing the Eucharist inside and outside the assembly go back to the Deaconship (1 Timothy 3: 8-13) and traditionally Saint Stephen the Deacon and Saint Tarcisius who received the minor order of acolyte. Saint Tarcisius is without a doubt a role model and inspiration here. I believe he is even the patron Saint of Extraordinary Ministers of Holy Communion.

St. Tarcisius | EWTN

EWTN is a global, Catholic Television, Catholic Radio, and Catholic News Network that provides catholic programming and news coverage from around the world.

https://www.ewtn.com/catholicism/library/st-tarcisius-5890

Now to be very specific an Extraordinary Minister of Holy Communion isn’t much on paper. He or she is basically a new legal category that was created after Pope Paul VI (the 6th) announced his decision that the minor orders were no longer to be thought of as ordinations. In most Catholic dioceses the acolyte or lector who is instituted is considered to be more of an official minister than an Extraordinary Minister of Holy Communion. Some communities go well beyond the letter of the Universal Canon law and actually turn “eucharistic ministers” into what would be better described as an instituted ministry, but one that has jurisdiction only in the parish. Perhaps changing the universal law to designate these people as acolytes or a new minor ministry would help eliminate the habitual violations of universal law surrounding the daily and regular use of “Extraordinary Ministers of Holy Communion”. Additionally changing universal law to make acolytes ordinary ministers of communion would agree with the Bible and tradition and would help meet our needs better.

There are a lot of pros and cons with lay Extraordinary Ministers of Holy Communion or instituted Eucharistic Ministers. One problem is clericalism which tends to direct the parish’s energies inward rather than outward to evangelization and active apostolate. I see this happening in my parish which has a lot of laypersons who are living in that gray area. They are increasingly looked on by other lay persons as de facto ordained ministers who are technically still laypersons according to universal Canon law. In other places they have a three year term and their ministry is not viewed as historically rooted in the minor orders or the deaconship.

An instituted Extraordinary Minister of holy Communion trying to follow the tradition of minor orders and Paul VI at the same time with rather confusing results. (the clerical stole is not common in most Catholic dioceses in the USA)

https://www.youtube.com/watch?v=oCOjX1rwUIs

Pope Pius IX Clearly and accurately explains what reparation is and how to make reparation to the Sacred Heart of Jesus.

“But to all these duties, more especially to that fruitful Consecration which was in a manner confirmed by the sacred solemnity of Christ the King, something else must needs be added, and it is concerning this that it is our pleasure to speak with you more at length, Venerable Brethren, on the present occasion: we mean that duty of honorable satisfaction or reparation which must be rendered to the Most Sacred Heart of Jesus. For if the first and foremost thing in Consecration is this, that the creature’s love should be given in return for the love of the Creator, another thing follows from this at once, namely that to the same uncreated Love, if so be it has been neglected by forgetfulness or violated by offense, some sort of compensation must be rendered for the injury, and this debt is commonly called by the name of reparation….

Now though in both these matters we are impelled by quite the same motives, none the less we are beholden to the duty of reparation and expiation by a certain more valid title of justice and of love, of justice indeed, in order that the offense offered to God by our sins may be expiated and that the violated order may be repaired by penance: and of love too so that we may suffer together with Christ suffering and “filled with reproaches” (Lam. iii, 30), and for all our poverty may offer Him some little solace….

But we must ever remember that the whole virtue of the expiation depends on the one bloody sacrifice of Christ, which without intermission of time is renewed on our altars in an unbloody manner,….”

“Wherefore, even as consecration proclaims and confirms this union with Christ, so does expiation begin that same union by washing away faults, and perfect it by participating in the sufferings of Christ, and consummate it by offering victims for the brethren. And this indeed was the purpose of the merciful Jesus, when He showed His Heart to us bearing about it the symbols of the passion and displaying the flames of love, that from the one we might know the infinite malice of sin, and in the other we might admire the infinite charity of Our Redeemer, and so might have a more vehement hatred of sin, and make a more ardent return of love for His love…..”

“”Behold this Heart” – He said – “which has loved men so much and has loaded them with all benefits, and for this boundless love has had no return but neglect, and contumely, and this often from those who were bound by a debt and duty of a more special love.” In order that these faults might be washed away, He then recommended several things to be done, and in particular the following as most pleasing to Himself, namely that men should approach the Altar with this purpose of expiating sin, making what is called a Communion of Reparation, – and that they should likewise make expiatory supplications and prayers, prolonged for a whole hour, – which is rightly called the “Holy Hour…..””

But how can these rites of expiation bring solace now, when Christ is already reigning in the beatitude of Heaven? To this we may answer in some words of St. Augustine which are very apposite here, – “Give me one who loves, and he will understand what I say” (In Johannis evangelium, tract. XXVI, 4). For any one who has great love of God, if he will look back through the tract of past time may dwell in meditation on Christ, and see Him laboring for man, sorrowing, suffering the greatest hardships, “for us men and for our salvation,” well-nigh worn out with sadness, with anguish, nay “bruised for our sins” (Isaias liii, 5), and healing us by His bruises. And the minds of the pious meditate on all these things the more truly, because the sins of men and their crimes committed in every age were the cause why Christ was delivered up to death, and now also they would of themselves bring death to Christ, joined with the same griefs and sorrows, since each several sin in its own way is held to renew the passion of Our Lord: “Crucifying again to themselves the Son of God, and making him a mockery” (Hebrews vi, 6). Now if, because of our sins also which were as yet in the future, but were foreseen, the soul of Christ became sorrowful unto death, it cannot be doubted that then, too, already He derived somewhat of solace from our reparation, which was likewise foreseen, when “there appeared to Him an angel from heaven” (Luke xxii, 43), in order that His Heart, oppressed with weariness and anguish, might find consolation. And so even now, in a wondrous yet true manner, we can and ought to console that Most Sacred Heart which is continually wounded by the sins of thankless men, since – as we also read in the sacred liturgy – Christ Himself, by the mouth of the Psalmist complains that He is forsaken by His friends: “My Heart hath expected reproach and misery, and I looked for one that would grieve together with me, but there was none: and for one that would comfort me, and I found none” (Psalm lxviii, 21).

“To this it may be added that the expiatory passion of Christ is renewed and in a manner continued and fulfilled in His mystical body, which is the Church. For, to use once more the words of St. Augustine, “Christ suffered whatever it behoved Him to suffer; now nothing is wanting of the measure of the sufferings. Therefore the sufferings were fulfilled, but in the head; there were yet remaining the sufferings of Christ in His body” (In Psalm lxxxvi). This, indeed, Our Lord Jesus Himself vouchsafed to explain when, speaking to Saul, “as yet breathing out threatenings and slaughter” (Acts ix, 1), He said, “I am Jesus whom thou persecutest” (Acts ix, 5), clearly signifying that when persecutions are stirred up against the Church, the Divine Head of the Church is Himself attacked and troubled. Rightly, therefore, does Christ, still suffering in His mystical body, desire to have us partakers of His expiation, and this is also demanded by our intimate union with Him, for since we are “the body of Christ and members of member” (1 Corinthians xii, 27), whatever the head suffers, all the members must suffer with it (Cf. 1 Corinthians xii, 26).

Now, how great is the necessity of this expiation or reparation, more especially in this our age, will be manifest to every one who, as we said at the outset, will examine the world, “seated in wickedness” (1 John v, 19), with his eyes and with his mind. For from all sides the cry of the peoples who are mourning comes up to us, and their princes or rulers have indeed stood up and met together in one against the Lord and against His Church (Cf. Psalm ii, 2). Throughout those regions indeed, we see that all rights both human and Divine are confounded. Churches are thrown down and overturned, religious men and sacred virgins are torn from their homes and are afflicted with abuse, with barbarities, with hunger and imprisonment; bands of boys and girls are snatched from the bosom of their mother the Church, and are induced to renounce Christ, to blaspheme and to attempt the worst crimes of lust; the whole Christian people, sadly disheartened and disrupted, are continually in danger of falling away from the faith, or of suffering the most cruel death. These things in truth are so sad that you might say that such events foreshadow and portend the “beginning of sorrows,” that is to say of those that shall be brought by the man of sin, “who is lifted up above all that is called God or is worshipped” (2 Thessalonians ii, 4)”

https://www.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19280508_miserentissimus-redemptor.html

The common theme running through this week’s daily mass readings is the idea of law. Whether it be the moral law, the eternal law, the natural law or the law of Moses so often mentioned by St. Paul we were encouraged to reflect on the role of law in life and perhaps even to go further by learn the parts of our Catholic faith which deal with law. CCC 1950-

Corpus Christi Solemnity of the Body and Blood of Christ Message 2023

As Father James Blount recently said all priests of the Catholic Church must be familiar with supernatural and miraculous events, simply put they should be living and breathing the supernatural. Miracles happen every day in response to prayers made in the name of Jesus. Incurable ailments are cured instantly, broken bones miraculously knit back together while a minister prays in the name of Jesus, a child’s severely burned flesh is miraculously healed as good as new within a few moments, demons are still cast out and sometimes we even seen the raising of the dead.

All these are real life examples of miracles done in the name of Jesus. These examples come from Dr. Craig Keener’s book Miracles Today. In that book he proves that despite what television and movies are determined to convince us miracles actually do happen in response to Christian prayer, for people across all denominational backgrounds and around the whole world. They happen more often than many of the faithful think.

The real presence of Christ in the Eucharist is one of the distinctive core beliefs of the Roman Catholic Church. His true presence is also miraculous! In contrast, the vast majority of Protestant Christian groups believe that Holy Communion symbolizes Christ’s body and blood in the same non miraculous way that for instance that the Easter candle symbolizes Christ during a Catholic Easter liturgy, but it doesn’t actually become Jesus or connect us with him directly.

But we as Catholic Christians believe this because Jesus said this “is” my body not this “represents” my body. Although on some level they acknowledge that the Eucharist is partaking or participating in Christ’s own sacrifice on the Cross they do not believe that the Holy Communion/ Eucharist has a miraculous or supernatural element. Their belief continues that the bread and wine remain bread and wine while grace including greater freedom from sin is granted when a believer eats the symbol of Jesus’s sacrifice. The Catholic Church distinctively teaches that the bread becomes Jesus’s own flesh and the wine becomes his blood.

“The Council of Trent summarizes the Catholic faith by declaring: “Because Christ our Redeemer said that it was truly his body that he was offering under the species of bread, it has always been the conviction of the Church of God, and this holy Council now declares again, that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation.”” (CCC 1376)

Jesus is truly personally present so that when the consecrated body of Christ is taken in the hand it is Jesus himself who is taken in the hand. But how is that possible given that it still has the weight, shape, and size and taste of bread? The simple answer is that God is God, his power is not limited by the rules of observation or even physics, and Holy Spriest is capable of creating a link between the risen and glorious body of Christ who is with the Father and the Holy Spirit in Heaven and the sacrament, so that Jesus Christ personally present within a consecrated host. Jesus looks out from the consecrated host (accidents of bread). We in turn touch him when we receive the Eucharist even though we don’t have the experience of seeing him. Jesus’s sacramentally presence is a foretaste of the relationship of personal care that he will have with each one of us forever if we come into eternal heaven. If we are attentive and receive this sacrament with reverence give the Lord our attention for a few minutes afterward in silence how much better will our eternal relationship with him be?

Even the demons believe in Jesus’ real substantial presence. One of the most powerful things an exorcist can do is bring a possessed person into the presence of the Blessed Sacrament. So why does Jesus call one part of the sacrament the spiritual food, “his body”, and the other the spiritual drink “his blood”? First off, later on we should take a few minutes to ponder and meditate on these words because they are loaded with an incredible weight. Then let us consider the priesthood of Jesus Christ as it relates to what he did at the Last Supper, the last Passover. The Apostolic priest at the Mass is acting as an “icon” or a visible and physical means of making present the reality of Christ the high priest’s act of re-presenting during the heavenly liturgy the one sacrifice that he made in history. When we attend the earthly liturgy it is as if “the roof opens up” and we are caught up into the heavenly liturgy as Pope Benedict the 16th used to write.

So, in all the Last Supper passages, as the Council of Trent observes Jesus says “do this in memory of me” thereby delegating to them a special authority or to use Trent’s term “sacred power” to do what Jesus had just done at the Last Supper. Beyond that they also had been delegated sacred power to govern (including excommunication) and teach in Jesus’s place before the Last Supper. These ministries would only be solidified after the Last Supper. The idea of the Last Supper as an “unbloody sacrifice” that is a sacrifice in the sense of making present in a different historical moment the once and for all sacrifice of Jesus’s blood shed on Calvary is certainly implicit in “this is my body” and “this is my blood”. This becomes when you see that in the Jewish language and mindset “blood” is thought of as life and here Jesus is saying that his body and his blood are separated to form a Messianic banquet. Certainly, this account is placed where it is in the Gospels because the Last Supper was of central importance as the primary biblical way in which Jesus interprets his own death, as a priestly offering.

Many philosophers want to separate the Creator from his creation making him into a kind of divine watchmaker who leaves the creation of alone after creating it. But that is not the god of the bible. Today many people are swept up in the anti-christic deceptions of this day and age, so even ordained ministers are losing their sense that God regularly acts directly and even miraculously in our lives. Yet if we look to God’s Word the Bible, into our own sacred history what do we see? We see that miracles of healing and deliverance for a normal part of the first apostles’ ministry of evangelizing. We also see intermittent periods throughout the OT where prophecy hearing of the word of God are scarce likewise with scarcities of miracles. But if we believe that Acts is a historical record of real life events which it is then we will find it easier to believe that Jesus’s personally and substantially present under the form of bread and wine. He does this out of the great extravagance of his love and his desire to “abides in me, and I in him.” (John 6:56 ESV).

An extensive presentation on scientifically tested proof of transubstantiation.

Are there any proven cases of transubstantiation (the bread and wine physically turning into the body and blood of Christ during Communion)?

Dana Nussberger

Yes, Catholics have their own scrupulously validated eucharistic miracles backing up Transubstantiation as a straightforward scientific explanation of our Lord’s words of institution. For evidence I would look at 39:30 minutes to 73:30 minutes on this video.

Or this shorter one

Fr Francis Marsden a faithful priest who also holds a PhD in chemistry from Cambridge wrote this enlightening explanation of the change of the bread and wine into the body and blood of Jesus Christ. I personally like his explanation a little bit better than prof. Andrew Boyd’s explanation.

“How do Catholics support transubstantiation?

Do you know what transubstantiation means?

It doesn’t mean change of substance in the sense of modern physics and chemistry.

It is a term drawing on Aristotelian philosophy, via St Thomas Aquinas.

Substantia in that philosophical system means that which makes a thing what it is e.g. the tableness of a table. A table may be of wood or metal or plastic, it may have various numbers of legs, and be of any colour and various heights and sizes. Those changeable properties are called the “accidents”.

But you can recognize what is a table because of its substantia, its tableness, though its accidents may vary widely.

When at Mass the priest speaks Jesus’ words over the bread and wine, we Catholics believe that what Jesus said, happens. “This is my Body. This is the chalice of my blood…”

So although the physical appearance of the bread and wine does not change, the substantia, the essence of what is there, is henceforth the Body and Blood of Christ. It’s a mystery, sure, but somehow Christ is truly present there, under the appearance of bread and wine.

If you read John 6 you will find Jesus speaking about giving us his flesh to eat and his blood to drink. “Whoever eats me will draw life from me.”

As Catholics we take Jesus’ words in the Gospel seriously, and do not dismiss them as mere symbolism.

If God Himself, who by his Word made the whole Universe, tells us that bread and wine become His Body and Blood, then we accept it, strange though it is. We are not so arrogant as to contradict the Almighty.”

In view the feast of Corpus Christi I decided to share this riveting conversation with Pontifical theologian Andrew Boyd exploring transubstantiation.

Andrew Boyd Professor of Ecumenism and Interreligious Dialogue wrote

“The concept or truth that the word attempts to communicate was present from the begining, literally from the moment Jesus said “This is my body, take and eat” and “Do this in memory of me”, Christians believed he meant what he said. The Church has always had a belief in the Real Presence of Christ in the Eucharist.

The focus of this presence was not much debated until about the 9th century. Then various understandings of it were debated, from the physical to the merely commemorative and various degrees in between. The settled theology that would latter be called transubstantiation emerged over some decades.

However, the term transubstantiation was not adopted to explain this in philosophical terms until the medieval adaptation of Aristotelean philosophy by the Church in the 13th century. The word makes no sense outside that context.

And it literally means that the “substance” of the bread and wine changes, while the material “accidents” do not, using the language of Aristotle.

In other words, the bread and wine remain physically bread and wine. Taste, smell, chemical composition, all unchanged. What changes is the “spirit” or “soul”, the essence, the spiritual reality, of the elements.”

Dana Nussberger wrote

Feb 11

“The focus of this presence was not much debated until about the 9th century.”

I’ve read a little bit about that debate but would like to understand historical development a little bit better. In a nutshell what you call the “merely commemorative” would be the historic Protestant understanding that was condemned that the council of Trent.

To me it seems like Thomas Aquinas took a very literal reading of John 6 and then used the best scientific analysis he had which was Aristotelian to shed light on how that presence was possible. To me it seems that St Thomas Aquinas actually believed Jesus’s blood was physically present under the appearance of wine. But God disguises it as wine because our nature cannot drink blood etc. Is that correct, historically speaking?

“in other words, the bread and wine remain physically bread and wine.”

I think that the reason why this bothers me a little is that it seems like you’re saying that the bread and wine remain bread and wine but are endowed with a spiritual power to make Christ present.

Is that what you really mean? I’m just wondering if you would give me a little explanation of how transubstantiation is developing. So, what is the difference between how the chapters of the council of Trent explained Jesus’s presence and how you describe the substance of the elements after consecration? Yes I’m familiar with the rudiments of the Aristotelian terms accident and substance form and matter.

Andrew Boyd

Feb 12

Transubstantiation is precisely that the material properties – accidents, in Aristotle/Aquinas – remain unchanged while the substance – the spiritual or essential nature of the species – changes.

So by all scientific and observable measures, there is no change. What changes is a deeper reality than mere physical manifestation.

That’s transubstantiation. If we had a physical change, it would be something else entirely. Substantial realism, or transaccidentalism, or some other neologism would have to be coined.

And the “merely commemorative” was not the Protestant view, but specifically Zwinglian. Protestantism includes a wide spectrum of Eucharistic theologies, many of which are basically Catholic, or at least adhere to the dogma of the Real Presence.

Dana Nussberger

Feb 12

Thank you for your reply Andrew, so did St Thomas Aquinas believe that the elements really transformed into the body and blood of Christ in the sense of “physically” transforming into the body and blood of Christ? It seems the explanation you gave is different than his explanation.

Andrew Boyd

Feb 12

Thomas addresses this in the Third Part, question 75. Articles 1–4 and 6 deal with the change of substance (essence), and article 5 with the fact that the accidents (material/physical) remains unchanged.

“It is evident to sense that all the accidents of the bread and wine remain after the consecration” we can also say, the physical properties and all scientific and observable characteristics, remain bread and wine.

I’m just paraphrasing him, but we are saying the same thing.

Dana Nussberger

Feb 13

OK so thanks for directing me to take a closer look at St Thomas’s teaching. I’ve read part of it before but it’s probably time to read his entire explanation of the Eucharist. So there seem to be two different definitions in an encyclopedia of philosophy for substance 1) the essence or identity of a thing, it’s being 2) a compound object of form and matter which together answer the question, What is this subject or object in question?

Substance (Stanford Encyclopedia of Philosophy)

Specifically for Saint Thomas he often seems to be working off of that second definition. For him all the sacraments and everything are composed of form and matter. Although he does add his own insights onto the philosophical definitions of substance from a theological or spiritual perspective. So basically when St Thomas speaks about the concept translated as “matter” in reference to the Eucharist he is speaking about the individual atomic or molecular complexes and building blocks within bread. That is those things that are the obvious answer to the question What is bread made of at the most elemental level?

So am I understanding what St Thomas means by “matter” correctly? He basically means the smallest constituent molecules which when formed together take shape into something that has the “accidents” or physical taste and other effects of bread.

“And consequently, as the accidents are preserved by Divine power when the substance is withdrawn, so, when matter is withdrawn, the qualities which go with matter, such as rarity and density, are preserved by Divine power.

Reply to Objection 1. Since it belongs essentially to corruption to take away the being of a thing, in so far as the being of some form is in matter, it results that by corruption the form is separated from the matter. But if such being were not in matter, yet like such being as is in matter, it could be taken away by corruption, even where there is no matter; as takes place in this sacrament, as is evident from what was said above.

Reply to Objection 2. Although the sacramental species are forms not in matter, yet they have the being which they had in matter.”

The accidents which remain in this sacrament (Tertia Pars, Q. 77)

Dana Nussberger

Feb 13

Reading further into the encyclopedia article it does say that matter is one candidate for substance but it is disputed whether form is actually the essence of substance.) if form is the best description of substance then your explanation would make more sense as the matter of the molecular building blocks and their physical properties would ultimately have to be classified as accidents. But again the article indicates that even Aristotle scholars don’t know for sure.

Dana Nussberger

Feb 12

I had the opportunity to think about your theory extensively last year and I do understand what you’re expressing. I like you am interested in a clever innovative development of doctrine that would give a clear modern rational explanation for the real presence.

It would be so very clever perhaps probably even brilliant if we could explain that the elements are the essence of Christ in substance but apply the idea of accidents not in reference only to appearances but rather to physical properties.

However, It will only work within the Catholic Church’s view of the infallibility of the anathemas of Trent if this is a new idea is not simply a restatement of the “middleway” proposed by the Anglican church in the middle of the 1500s that uses modern terms. For example they have an idea very similar to transubstantiation but as their apologist explained to me not the same. Some type of spiritual power enters into the bread and so does Christ’s presence. Still the bread is still substantially bread in it identity and being.

I’m not sure that you can keep the idea of “substance” completely separate from physicality. For me eucharistic miracles are instructive on that point. And of course doctrinally the main challenge is reconciling this explanation with the anathemas of the council of Trent.

The way I remember St. Thomas’s understanding of the substance of the Lord’s body it included all physical properties. It’s true that the Aristotelian concepts of accident and substance don’t perfectly correspond to our modern scientific categories of perception through our senses and atomic and molecular composition of an object. The idea of “substance” does sometimes include the idea of matter and form which seems to relate directly to physical categories. Substance (Stanford Encyclopedia of Philosophy)

Dana Nussberger

Feb 22

The more I think about it the more I like your explanation but I do think you should avoid saying that the spiritual essence of the bread is what changes “the “spirit” or “soul”,”. The simple reason why is that I don’t think you can fully disentangle Aristotelian substance from our concept of physicality e.g. a specific form that requires matter.

On the other hand, a catechist should always emphasize that Christ is neither physically nor spiritually present in the Eucharist but sacramentally present. Through this mysterious sacramental presence it comes about that Jesus Christ is personally present in the Chapel during adoration of the sacrament while simultaneously being fully and physically and spiritually present at the right hand of the Father in Heaven.

The problem is that for us living in our part of seen and unseen reality we are only familiar with being physically present with someone when he/she is personally present with us online or in person.

I think it’s opportune to emphasize that the sacramental presence is a special mode of Jesus’s presence that doesn’t necessarily play by the same rules that we are familiar with as part of visible creation. The mystery is illuminated but not eliminated by these discussions.

Anyway the idea that Christ is sacramentally present not physically present or spiritually present is what I was taught by the deacon during the class I took before my Confirmation. At least to me the references you make to “spiritual” internal transformation make it sound as if Christ is only spiritually present.

Feel free to weigh in on the debate in the comment section concerning how to explain the change that takes place over the bread and wine.

May you have a blessed and happy feast of Corpus Christi!

Trinity Sunday and summary of the Gospel of Jesus message 2023

Everyone thirsts for love. It seems everyone dreams of a perfect father who will embraces his child as he or she are and also helps him or her become the best that he or she can be over time. The Lord is that perfect father “slow to anger” and “abounding mercy”. That thirst for love is why John 3:16 “God so loved the world that he gave his only Son, so that everyone who believes in him might not perish, but might have eternal life.” is so popular as a summary of the Gospel. And yet John immediately continues with this profound observation, “and this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God.”

This is the bible’s way of affirming that our hearts determine whether or not our intellects can receive the truth about Jesus. To put it into Catholic terminology our “cooperation” with the Holy Spirit is necessary for our salvation even before we ever hear the good news. that is why although the intellect, commonly known as the mind, processes the same evidence in two different persons, one person, will become convinced while another will protest that this Gospel is ridiculous. Why? The will, commonly known as the heart, must “cooperate” with the Holy Spirit by seeking good values. If our “works are evil” because the values of our heart are opposed to who Jesus is in his essence than people reject the good news and the salvation that Jesus offers. With the wrong set of values, a hardened wicked heart will poison the mind’s ability to comprehend and accept God’s love and the good news. Indeed, the council of Trent taught this very truth.

https://www.ewtn.com/catholicism/library/decree-concerning-justification–decree-concerning-reform-1496

Still many people reject our message. Too often people imagine God the Father the same way Frederick Nietzsche did, as a bullying tyrant clamping down on normal “life affirming” pleasures and stamping out artistic and scientific creativity. But why do they imagine our God that way? Is it simply ignorance of theology or scripture? Education is important but a lack of it doesn’t explain why we so often “prefer darkness to light”. St Pio (Padre Pio) once spoke to the effect that that the dividing line between good and evil runs directly through the center of every human heart.

What is the dogma of the Trinity? What does it look like?

G.K. Chesterton observed that the dogma the Trinity is a very elaborate way of explaining that “God is love”. Similar to how God can only be fully God as more than one person united together into one God by love, “it was not good” for the first man “to be alone” at the Genesis of the human race. As Christians have reflected on that scripture they realized that the communion of persons that is most like the Trinity is the human family. Likewise as Chesterton’s reflection on scripture went because “God is Love” and the creation did not exist before God made it, there must be a community of persons capable of knowing and loving one another and uniting together into the one Godhead itself without losing the diversity of each individual person.

A fuller understanding of that line cutting through each and every heart touches on the very nature of what it means to be a person. The connection between the heart and the mind determines if we return to God or fall away forever. Few people understand how far God goes in accommodating our most important and fundamental hopes, and desires.

Still that does not mean that everything that can be done by man should be done. “She is the book of the precepts of God, the law that endures forever; All who cling to her will live, but those will die who forsake her.” (Baruch 4:1)

God the Father by his Word also called the Son only forms natural and positive laws for our own good. And natural laws are there for the sake of bringing God’s creation as a whole universe into the full form of what he intends creation to be. God goes so far for us, to made us happy, still we cannot abandon God’s law because God’s eternal law is impressed on every creature, as a similarity between the Word who is with the Eternal Father and the creature. This impression is in us by our very nature(s) to reject it is ultimately to reject who the Word of God is in his essence and also ultimately to reject our true identity our true “name” to use a biblical expression.

Maleness and femaleness within the Trinity

It is commonly accepted and taught in our catechism that the essence of both masculinity and femininity are found within the Trinity. Theologians debate if each of three persons being Spirit reflect the pure essence of both masculinity and femininity in all three or if in face there is a sense of maleness and femaleness within the Trinity. For example, there is a rediscovery of the idea of the second person, the Son as the female part of the Trinity or the “feminine face of God” as some theologians have written.

How are the persons of the Godhead related to one another?

The Father is the principal and source of the entire Trinity, hence his relational name Father. Sometimes the Father is called “the Lover” because his gaze or his act of loving the second person the Son plays a role in the procession of the other two persons. The Word, more commonly referred to as the Son is the perfect reflection or mirror image of God the Father “light from light, true God from true God, begotten not made” as the Catholic Church confesses in the Nicene Creed. The Catholic Church gathered in 325 AD to examine the question of whether the Father made the Son as a creature. If this were true the Son would be inferior in wisdom and power to the Father. After much searching the council discerned with the Holy Spirit’s assistance that the Father and the Son are “consubstantial” with one another, meaning that both Father and Son so to speak are made of the same stuff. They share the same wisdom, power, and all other quality’s like reflected images or clones of one another. Bp. Robert Barron covers St. Augustine’s insight into this part in the sermon linked to below.

“253 The Trinity is One. We do not confess three Gods, but one God in three persons, the “consubstantial Trinity”. The divine persons do not share the one divinity among themselves but each of them is God whole and entire: “The Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e. by nature one God.” In the words of the Fourth Lateran Council (1215), “Each of the persons is that supreme reality, viz., the divine substance, essence or nature.”

254 The divine persons are really distinct from one another. “God is one but not solitary.” “Father”, “Son”, “Holy Spirit” are not simply names designating modalities of the divine being, for they are really distinct from one another: “He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son.” They are distinct from one another in their relations of origin: “It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds.” The divine Unity is Triune.

255 The divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: “In the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance.” Indeed “everything (in them) is one where there is no opposition of relationship.” “Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son.”

256 St. Gregory of Nazianzus, also called “the Theologian”, entrusts this summary of Trinitarian faith to the catechumens of Constantinople:

Above all guard for me this great deposit of faith for which I live and fight, which I want to take with me as a companion, and which makes me bear all evils and despise all pleasures: I mean the profession of faith in the Father and the Son and the Holy Spirit. I entrust it to you today. By it I am soon going to plunge you into water and raise you up from it. I give it to you as the companion and patron of your whole life. I give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down. . . the infinite co-naturality of three infinites. Each person considered in himself is entirely God. . . the three considered together. . . I have not even begun to think of unity when the Trinity bathes me in its splendor. I have not even begun to think of the Trinity when unity grasps me. “. . https://www.usccb.org/sites/default/files/flipbooks/catechism/68/

We should all know a bit about the central message of Christianity sometimes called gospel or the Kergma so that we can interpret Jesus’s mission when he came to earth to evangelize others.

This is my short summary of the Gospel which basically means the core message of Christianity.

God the Father sent his Son as savior of the world. His only begotten Son the one person whom the Father delighted in loving more than anyone else was given to us by taking on flesh as a man. Jesus came to be our “high priest” that is our representative before God and to bridge the gap between the Triune God and the human race. By becoming Incarnate in human flesh the God-Man Jesus Christ gave God the Father all the love that the good creator deserved but did not receive from ungrateful humans. Ever since the fall of Adam and Eve we have been unable to fix the problem of sin because it’s embedded in our bodies and souls, but Jesus dealt with this problem by atoning for the sin of the world, because it is a ransom that we cannot pay because no one is perfectly free from personal sin except Jesus and Mary. So, God who created us out of love decided to become one of us in the incarnation of Jesus Christ. Only, Jesus Christ was completely free from the powers of darkness who were controlling us through our sinful decisions. Jesus fought a valiant battle and eventually wrestled us away from Satan’s power but in the most unusual and shocking way possible his own Passion and Death. So, by forgoing the reward of righteousness which was a happy and peaceful life and instead offering himself as an atoning sacrifice for sin he undertook the penalty (wage see Romans 6:23) of all sins which was a terrible death and the worst physical, spiritual, and psychological suffering. Jesus did not have to do this (for you and me) in the sense that his Father was pressuring or forcing him to do this. Additionally, he could have forgiven our sins from Heaven or offered something that would have been less painful to obtain forgiveness. But this was the only way for Jesus to completely reach his greatest potential as the God-Man in terms of self-giving love. He freely laid down his life in this manner for each and every human being individually and for the race collectively because giving up everything and suffering everything for the sake of the beloved was his definition of agape love in the highest degree. He alone was mighty enough to accomplish this feat of mercy. So, he went to his horrible passion and suffering looking to all the world like a spectacle of defeat, but he was in reality the victorious warrior who subdued all the powers of death and darkness and obtained liberty for his people, his children. But now Christ is risen from the dead and we are invited to find our own highest purpose and happiness in him and in imitating him. If we agree to this mission, we will be changed to be more like him in this life and glorious later in the Resurrection. There will be many benefits and blessings given only to those who participate in life in Christ along with some challenges and times when people reject us. In the end, we will experience being partakers in his divinity. The son of God became man so that men could become sons of God (CCC 460)

We have countless rock and pop songs celebrating the love stories of a man and a woman who found each other, but we find that a lot of sin and selfish behavior, ends up layered over our desires to be loved and to love others. Throughout, popular music, academia, and literature desires for joy, human love, success, and acceptance electrify our culture. The Lord is the answer to all of those implicit prayers. God himself gives us the perfect love story in the sending of the Son as the savior of each individual and of the whole world.

How can we learn that it is in giving of ourselves that we truly receive? How can we become more like God and evangelize so that more people will accent the truth?

Mary Mother of the Church message 2023

Mary was exalted by God because of her great voluntary humility. For me it’s possible to envision Mary’s great humility through this image. I envision her kneeling in prayer leading up to Pentecost lost in gratitude and contemplation of God the Father the Son and the Holy Spirit lost in contemplation of God’s goodness. Mary was one of the most brilliant individuals who has ever lived but she did not contemplate her own greatness or seek power. Instead, she was caught up in contemplation of God. Mary did not set out to conquer the world, instead she set out to love God above all everyone and love everyone. And because of this God did everything for her. Ultimately after the redemption event God entrusted the entire world to her prayerful care placing everyone in her heart. She prayed for the apostles to gain the strength to preach and teach. In a world where the quest for power is an epidemic her example is most needed.

Fr Chad Ripperger realized something after years of contemplation and study. One of the greatest reasons that Mary is honored by God is that the sacrifice of Mary’s motherly heart was similar to the sacrifice of God the Father. Both gave up Jesus their Son to death their beloved. They consented to this path to salvation and Jesus also freely chosen immolation on the Cross. Indeed, as the Church teaches Mary “lovingly consented to the immolation of this victim” (Lumen Gentium). Mary’s decision to focus on and choose the will of God resembles Abraham’s decision to sacrifice his son of the covenant promise with trust in God. God stopped Abraham from sacrificing, his son the son who was an image meant to give us an idea of the Father’s sacrifice and gift of the Incarnate son of God.

Sin entered humanity through a woman, Eve who broke the unity of the two which God the good creator had originally given to Adam and Eve. Eve made the decision to eat the forbidden fruit on her own without consulting Adam or considering how her relationship with God affected him. She was not “her brother’s keeper” because she followed the devil’s path of self seeking and envy. Henceforth the union of man and woman would be “cursed” by man’s abusive dominion over his helpmate. God’s original good plan was almost completely obscured. Life became miserable for women because the dominion of men who are naturally physically stronger. Also the life of men became miserable because God’s larger creation was changed and broken by the original fall. This had a effect on the world’s ecology too. For many thousands of years both man and women were miserable for different reasons. But just as sin entered the world through one women Eve so redemption entered the world with Mary’s yes on behalf of all humanity when Jesus was conceived in her womb by the Holy Spirit.

Mary’s participation in the redemption accomplished by Jesus Christ is said to make her a co-redemptrix in a unique way. The co-redemptrix concept is one traditional Catholic way of looking at Mary’s motherhood of the church. Just as Eve open the door to sin and participated in Adam’s eating of the fruit of the tree of knowledge, so also Mary plays a vital part in recreating and redeeming mankind.

The doctrine of Mary co-redemptrix is found within the papal teaching magisterium but the exact details of Mary’s role in redemption are hotly contested. Pope Francis accused theologians who proposed that the traditional co-redemptrix theology be defined as a 5th Marian dogma of confusing the roles of Jesus and Mary in the salvation/redemption of mankind. Similarly, Fr Chris Alar points out that the Latin word standing behind “Co” does not mean “equal to” but “with”. A detailed explanation of the “co- redemptrix” dogma or doctrine is likely to be one of the most controversial of all debates concerning the mother of God. Perhaps the greatest Marian controversy of our lifetime.

The Catholic Church sees great importance in Jesus’ words “behold your mother”. Not only did Jesus entrust Mary to John for the sake of providing for his mother’s needs but he actually establishes a spiritual relationship between the two. John is not just to treat Mary as if she is his mother but Mary has actually become his spiritual mother and he her son because Jesus designated it to become so. When the church has traditionally reflected on John 19:25-34 John is seen as a representative of all disciples who seek to follow Jesus. John replaces Jesus in Mary’s life on earth. Mary also loves each one of us who wish to follow Jesus as if we were her natural born child whom she gave birth to.

“The Virgin Mary “cooperated through free faith and obedience in human salvation” (LG 56). She uttered her yes “in the name of all human nature” (St. Thomas Aquinas, STh III, 30, 1). By her obedience she became the new Eve, mother of the living.”
http://www.scborromeo.org/ccc/para/511.htm#:~:text=Catechism%20of%20the%20Catholic%20Church%20-%20Paragraph%20%23,became%20the%20new%20Eve%2C%20mother%20of%20the%20living.
“We stand silently on Golgotha. At the foot of the Cross is Mary, Mater dolorosa: this woman who is heartbroken with grief, but prepared to accept the death of her Son. The sorrowful Mother recognizes and accepts in the sacrifice of Jesus the Father’s will for the redemption of the world. Of Mary the Second Vatican Council says: “The Blessed Virgin advanced in her pilgrimage of faith, and loyally persevered in her union with her Son unto the Cross. There she stood, in keeping with the divine plan (cf. Jn 19:25), suffering grievously with her only- begotten Son. There she united herself with a maternal heart to his sacrifice, and lovingly consented to the immolation of this Victim which she herself had brought forth. Finally, the same Christ Jesus, dying on the Cross, gave her as a mother to his disciple. Thus he did when he said: “Woman, behold your son” (Lumen Gentium, 58).”
https://www.vatican.va/content/john-paul-ii/en/speeches/1998/april/documents/hf_jp-ii_spe_10041998_via-crucis.html#:~:text=There%20she%20stood%2C%20in%20keeping%20with%20the%20divine,this%20Victim%20which%20she%20herself%20had%20brought%20forth.
https://www.vatican.va/content/john-paul-ii/en/speeches/1998/april/documents/hf_jp-ii_spe_10041998_via-crucis.html#:~:text=There%20she%20stood%2C%20in%20keeping%20with%20the%20divine,this%20Victim%20which%20she%20herself%20had%20brought%20forth.

in ” a 1918 commemorative letter of Pope Benedict XV to a Roman sodality:

As the Blessed Virgin Mary does not seem to participate in the public life of Jesus Christ, and then, suddenly appears at the stations of his cross, she is not there without divine intention. She suffers with her suffering and dying son, almost as if she would have died herself. For the salvation of mankind, she gave up her rights as the mother of her son and, in a sense, offered Christ’s sacrifice to God the Father as far as she was permitted to do. Therefore, one can say, she redeemed with Christ the human race.”
https://en.wikipedia.org/wiki/Co-Redemptrix

Pentecost Sunday 2023 Message

Today we remember the first apostolic Pentecost and ask the Father to renew in us the gifts which the Lord gave us in baptism and confirmation so that we may bear “fruit that will remain”. In the gospel (Jn 20:19-23), Jesus twice says to the apostles “Peace be with you.” Next, while the disciples are rejoicing Jesus mysteriously breathes on them saying: “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.” First, Jesus forgives the apostles by filling them with the Spirit of Love. Second, he empowers them to continue his mission of forgiveness and reconciliation.

He immediately fulfills his promise of the fullness of love, life, and peace by breathing the Holy Spirit into the apostles. This infusion of the Spirit is like the “baptism in the Holy Spirit” that the apostles and disciples would receive a few weeks later during the Jewish feast of Pentecost. St. John connects this powerful transformation caused by the presence of the Holy Spirit with the apostles’ special ministry of forgiving sins in the person of Christ.

As the Church teaches this presence of the Holy Spirit technically called “communion of the Holy Spirit” restores to the baptized the “divine likeness lost through sin” (CCC 734). The apostle’s hearts were transformed to be like Jesus Christ’s heart as the Holy Spirit makes the apostles know the depth of the crucified and risen one’s love. This process of seeing the depth of one’s sinfulness met with God’s perfect love helps explain why Saint Luke calls this a “baptism in the Holy Spirit” (Sacrament of Confirmation). Like water baptism immersion in the Holy Spirit’s presence washes and purifies us as he fills us. What is purified away is the old man/women wounded by sin together with the fearfulness and timidity that characterized the apostles before. Before they were fearful of death and persecution now, they have discovered something better than this world!

God’s love has been “poured into our hearts by the Holy Spirit” (Rom 5:5), but besides the personal relationship between yourself and the risen Lord there is another relationship here between myself and others. “As the Father sent me so I send you”. All of us are Jesus’ apostles. St. Luke assures us of this when he describes how the Holy Spirit descended upon the apostles and holy women at Pentecost. This outpouring of the Holy Spirit upon “all flesh” can mean only one thing that the” end times” of Jewish expectation have arrived. As of 2023 we have been in the end times for the last 2000 years. The apostles and their successors priests continue Christ’s mission of reconciling and giving the Holy Spirit in the sacraments. “Thus the Church’s mission is not in addition to that of Christ and the Holy Spirit but its sacrament” we all continue the mission of Jesus and the Holy Spirit. In “all her members the church is set to announce, bear witness, make present, and spread the mystery of the communion of the Holy Trinity” (CCC 738).

What does apostleship mean in your life?

Ascension 2023 Message

Jesus who came down from the heavenly Father returned to the Father. We also are “seated us with him in the Heavens in Christ Jesus” (Eph 2:6). Saint Paul sees Jesus as our “great high priest” who goes away from his people on earth to represent us and obtain timely help for us (Heb 4:14,16). Amazingly we can rejoice because if we live in a state of grace we are in Jesus and so connected with him that in a mysterious sense we are already seated at the right hand of the Father in Jesus’ person. Our hearts should resound with joy today! As we continue to trust in Jesus and to obey his command to ask for mercy and to be merciful to others, we are assured of entering heaven where our divine head and Savior has gone. The Holy Spirit brings God inside of us; as Saint Catherine wrote “All the way to heaven is heaven.”

Vatican II proclaimed that by His incarnation, Jesus has united himself in a mysterious manner with every human being. Whether male or female, rich or poor, he loves us all. He does not love us more or less because of our talents, abilities, strengths, weaknesses, beauty, or even because of our sinfulness. Jesus in his human nature was made perfect through suffering. In a mysterious way suffering with the mindset of Jesus is a prerequisite for glorification.

If we are not made like Jesus, we cannot be inwardly transformed into the image and likeness of Jesus. The objective is to gain the kind of heart that can fully enter into the “eternal exchange of love between the Father, the Son, and the Holy Spirit” (CCC 221). Still because we share in Jesus’ priesthood, we know that “all who desire to live godly lives in Christ Jesus will be persecuted” (2 Tim 3:12). Everyone seems to crave the love, family life, and contentedness that Jesus offers but we will be persecuted for contradicting the common false beliefs of this passing world. Many falsely believe that lasting peace comes from redesigning God’s master plan, but we never find peace that way.

When Jesus rose from the dead, he was glorified with an amazing, resurrected body with the ability to go anywhere at will. Jesus has triumphed over death and sin by his cross and so restored us to his image. So by reentering into the perfect union of the Trinity Jesus takes, his glorified body with him into that perfect happiness of the Trinity. We his “body” are destined to follow him “the head.” When Jesus was glorified and had to go to present his wounds to the Father reigning in heaven as High Priest, he left his apostles in his place to bring new children into the Kingdom by preaching the Gospel and baptizing all who believed. We all have a part in this mission.

As we ponder Jesus ‘s coming down from the Father and returning to the Father, what things do we rejoice over?

Do you agree that the Church of Rome emerged from the pagan Roman Empire?
Christianity had the difficult task of evangelizing and catechizing a huge population of Pagan non believers in only a century. The church “inculturated” the Gospel into that Pagan society to use a modern term. The Church tried to make the Judeo-Christian system more understandable and palatable to a Pagan system by explaining that Jesus before his incarnation was the author of all that was good, true, and beautiful in Greco-Roman philosophy and culture.

The bishops at first Nicaea in 325 AD were not Constantine’s “yes men’. Constantine did not threaten anyone with death for being an Arian or Nicaean (his two sons would do (one is an Arian and one as a Trinitarian Nicaean). But Constantine demanded that there be an agreement binding on all the citizens of the empire so that they wouldn’t start a theologically/culturally based civil war.

This whole modern idea that religion is a private hobby and therefore not worth arguing or fighting about was absolutely alien to human culture before the 1800s. As The Cambridge historian Eamon Duffy put it “religion was culture” in ancient times.

The majority of Bishops would have been willing to die for the preservation of the uncompromised truth about the nature of the Son of God anyway. And believe me dying by martyrdom was pretty much the normal fate of a Christian Bishop before the council, so it wouldn’t have been something exceptionally heroic, but rather a sacrifice that was expected of them as a duty of office. Coming out from hiding offered the Church great reward but also presented a great risk. The reward was that Christians could be full citizens and enjoy the goods of participation in society. The risk was that the Church would compromise it’s purity by catering to the whims of the Emperor or the Roman Elite. Even though the Pope did start to act more like a Roman aristocrat after the legalization of Christianity, the fundamental meaning of the Christian Church’s worship and teaching never changed. This can be clearly seen by comparing Christian literature before and after. Obviously the Catholic / Christian belief system is not completely static. The Church continued to learn more about Mary for example.

Catholic beliefs about how we are saved and “made righteous” with God through Christ explained by Pope Clement I

Post Vatican II most Protestants and Catholics have moved past the old anathemas and excommunications.

If you want to hear the honest to goodness truth about justification from a Pope putting it in New Testament language please just read St. Clement I’s breathtaking interpretation and synthesis of the New Testament in his famous “letter of the church in Rome to the church in Corinth”.

Here are a few samples from the public domain translation from the Greek. (100 AD)!

“These things, beloved, we write unto you, not merely to admonish you of your duty, but also to remind ourselves. For we are struggling on the same arena, and the same conflict is assigned to both of us. Wherefore let us give up vain and fruitless cares, and approach to the glorious and venerable rule of our holy calling. Let us attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadfastly to the blood of Christ, and see how precious that blood is to God which, having been shed for our salvation, has set the grace of repentance before the whole world. Let us turn to every age that has passed, and learn that, from generation to generation, the Lord has granted a place of repentance to all such as would be converted unto Him. Noah preached repentance, and as many as listened to him were saved. Jonah proclaimed destruction to the Ninevites; Jonah iii but they, repenting of their sins, propitiated God by prayer, and obtained salvation, although they were aliens [to the covenant] of God.”

“Abraham, styled the friend, was found faithful, inasmuch as he rendered obedience to the words of God. He, in the exercise of obedience, went out from his own country, and from his kindred, and from his father’s house, in order that, by forsaking a small territory, and a weak family, and an insignificant house, he might inherit the promises of God…. On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.”

“For thus He spoke: Be merciful, that you may obtain mercy; forgive, that it may be forgiven to you; as you do, so shall it be done unto you; as you judge, so shall you be judged; as you are kind, so shall kindness be shown to you; with what measure you measure, with the same it shall be measured to you. By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word says, On whom shall I look, but on him that is meek and peaceable, and that trembles at my words? Isaiah 66:2”

“Let us reflect how free from the wrath He is towards all His creation.”

“Let us cleave then to His blessing, and consider what are the means of possessing it. Let us think over the things which have taken place from the beginning. For what reason was our father Abraham blessed? Was it not because he wrought righteousness and truth through faith? Isaac, James 2:21 with perfect confidence, as if knowing what was to happen, cheerfully yielded himself as a sacrifice. Genesis 22:6-10 Jacob, through reason of his brother, went forth with humility from his own land, and came to Laban and served him; and there was given to him the scepter of the twelve tribes of Israel.

Whosoever will candidly consider each particular, will recognize the greatness of the gifts which were given by him. For from him have sprung the priests and all the Levites who minister at the altar of God. From him also [was descended] our Lord Jesus Christ according to the flesh. Romans 9:5 From him [arose] kings, princes, and rulers of the race of Judah. Nor are his other tribes in small glory, inasmuch as God had promised, Your seed shall be as the stars of heaven. All these, therefore, were highly honored, and made great, not for their own sake, or for their own works, or for the righteousness which they wrought, but through the operation of His will. And we, too, being called by His will in Christ Jesus, are not justified by ourselves, nor by our own wisdom, or understanding, or godliness, or works which we have wrought in holiness of heart; but by that faith through which, from the beginning, Almighty God has justified all men; to whom be glory for ever and ever. Amen.

What shall we do, then, brethren? Shall we become slothful in well-doing, and cease from the practice of love? God forbid that any such course should be followed by us! But rather let us hasten with all energy and readiness of mind to perform every good work. For the Creator and Lord of all Himself rejoices in His works. For by His infinitely great power He established the heavens, and by His incomprehensible wisdom He adorned them. He also divided the earth from the water which surrounds it, and fixed it upon the immovable foundation of His own will. The animals also which are upon it He commanded by His own word into existence. So likewise, when He had formed the sea, and the living creatures which are in it, He enclosed them [within their proper bounds] by His own power. Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: Let us make man in our image, and after our likeness. So God made man; male and female He created them. Genesis 1:26-27 Having thus finished all these things, He approved them, and blessed them, and said, Increase and multiply. Genesis 1:28 We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.

The good servant receives the bread of his labor with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: Behold, the Lord [comes], and His reward is before His face, to render to every man according to his work. He exhorts us, therefore, with our whole heart to attend to this, that we be not lazy or slothful in any good work. Let our boasting and our confidence be in Him. Let us submit ourselves to His will. Let us consider the whole multitude of His angels, how they stand ever ready to minister to His will. For the Scripture says, Ten thousand times ten thousand stood around Him, and thousands of thousands ministered unto Him, Daniel 7:10 and cried, Holy, holy, holy, [is] the Lord of Sabaoth; the whole creation is full of His glory. Isaiah 6:3 And let us therefore, conscientiously gathering together in harmony, cry to Him earnestly, as with one mouth, that we may be made partakers of His great and glorious promises. For [the Scripture] says, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which He has prepared for them that wait for Him. 1 Corinthians 2:9

How blessed and wonderful, beloved, are the gifts of God! Life in immortality, splendor in righteousness, truth in perfect confidence, faith in assurance, self-control in holiness! And all these fall under the cognizance of our understandings [now]; what then shall those things be which are prepared for such as wait for Him? The Creator and Father of all worlds, the Most Holy, alone knows their amount and their beauty. Let us therefore earnestly strive to be found in the number of those that wait for Him, in order that we may share in His promised gifts. But how, beloved, shall this be done? If our understanding be fixed by faith towards God; if we earnestly seek the things which are pleasing and acceptable to Him; if we do the things which are in harmony with His blameless will; and if we follow the way of truth, casting away from us all unrighteousness and iniquity, along with all covetousness, strife, evil practices, deceit, whispering, and evil-speaking, all hatred of God, pride and haughtiness, vain glory and ambition. For they that do such things are hateful to God; and not only they that do them, but also those that take pleasure in them that do them. Romans 1:32 For the Scripture says, But to the sinner God said, Wherefore do you declare my statutes, and take my covenant into your mouth, seeing you hate instruction, and castest my words behind you? When you saw a thief, you consented with him, and made your portion with adulterers. Your mouth has abounded with wickedness, and your tongue contrived deceit. You sit, and speak against your brother; you slander your own mother’s son. These things you have done, and I kept silence; you thought, wicked one, that I should be like to yourself. But I will reprove you, and set yourself before you. Consider now these things, you that forget God, lest He tear you in pieces, like a lion, and there be none to deliver. The sacrifice of praise will glorify me, and a way is there by which I will show him the salvation of God.

This is the way, beloved, in which we find our Savior, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvelous light. By Him the Lord has willed that we should taste of immortal knowledge,”

https://www.newadvent.org/fathers/1010.htm

Will food shortages ultimately lead to the mark of the beast in the tribulation?

The people who may cause food shortages will find some way of prohibiting God’s holy people from participating in the economy unless they take the mark of the beast. I really like this simple paragraph from Wikipedia because it explains the background for how to interpret the Book of Revelation very well.

“Eastern Orthodoxy treats the text as simultaneously describing contemporaneous events (events occurring at the same time) and as prophecy of events to come, for which the contemporaneous events were a form of foreshadow. It rejects attempts to determine, before the fact, if the events of Revelation are occurring by mapping them onto present-day events, taking to heart the Scriptural warning against those who proclaim, “He is here!” prematurely. Instead, the book is seen as a warning to be spiritually and morally ready for the end times, whenever they may come (“as a thief in the night”), but they will come at the time of God’s choosing, not something that can be precipitated nor trivially deduced by mortals.”https://en.wikipedia.org/wiki/Book_of_Revelation#Eastern_Orthodox

In the 1st century there were massive man-made famines caused by wars. In the USA we are on the verge of having our first real food shortage in many decades, but we are still in the time frame where there is no final mark of the beast only something that is a little bit like the mark without actually being the mark as a few brave Roman Catholic bishops e.g. Bishop Athanasius Schneider and Archbishop Vigano have pointed out.

More than one Roman Catholic an Eastern Orthodox Bishops have warned (Based on the Book of Revelation) that when and if it happens in our lifetime the final fulfillment of the mark of the beast will likely come as something that is meant to initiate you into the Beast system the way that Baptism initiates someone into the Christian community. Think Satan’s version of baptism except cloaked in a new benign looking humanist religion that promises peace and justice. The Mark may even come with a promise of good health or a significantly longer life.

NCR’s headline “Pope Francis Admits Women to Ministries of Lector and Acolyte” could be better phrased as Pope Francis Admits Women to the Sacrament of Order! (without Realizing It)

We should certainly revere the Catholic Church because it is the “pillar and foundation of truth”(1 Tim 3:15). The Church is the deepest wellspring of wisdom from our Lord Jesus Christ anyone could ask for. She is always addressing the challenging new situations in faith and morals with wisdom from Jesus Christ. We can be proud of the Church for leading an unjust world to righteousness on many global issues throughout history. For example, the Catholic Church paved the way to the abolition of legal slavery in North and South America and the Atlantic, to care for the poor, and more recently to providing citizens with principles for a more humane and just system of healthcare and economics in accord with our Lord Jesus Christ’s will. The Church also provides a voice for the voiceless calling for the protection of the rights of unborn human persons, and calls every Christian to become an icon of the compassionate Christ for every Sinner no matter how far from God he or she may be.

As a concerned baptized Catholic I wanted to create a space where open dialogue could happen on the topic of how all Catholics can work better to understand their faith and also to make the Catholic Church conform better to Jesus Christ’s perfect wish and plan for it , to become in fact what he already has called us to be the spotless bride of Christ.

Personally, I don’t think we have experienced the rich fruits of a complete method for doing theology. I don’t think we ever will unless Catholics at the grassroots level learn to assess the current state of the Church in light of our own history, our own scripture, and the development of the doctrine of our tradition so that we can identify and resist corruptions of doctrine. This is not about the “liturgy wars” of a few years ago or the left- right partisanship that we see on display today. It’s not about a scrupulous need to get every detail of our liturgy in perfect conformance with some Platonic ideal of how a perfect liturgy should be, is about evaluating the trustworthiness of teachings coming down to us from our ordained ministers and learning concrete examples of our traditions that will help us understand how to do theology and so better understand how we can advance in holiness and fulfill Jesus Christ’s mission. It is in that spirit of love for the Church that I write and in the same spirit that I ask you all to evaluate what I am saying concerning minor orders.

For 1600 years in between the 3rd century (200s AD) and the 19th century (1800s AD) the Catholic Church’s official teaching magisterium unambiguously counted minor ordination as true sacramental ordination. Meaning that after ordination the person was said to be stamped with a new indelible seal and gift of the Holy Spirit for the ministry of the biblical diaconate (1 Tim chapter 3). Each one of these minor ordinations included three key aspects, a verbal instruction in duties of office, a prayer of blessing read over the candidates to delegate diaconal authority and in the Western church, presentation with the symbol of office. Pope Paul VI’s intention in Ministeria quaedam was clearly not to abolish the minor orders but to reclassify them, as lay ministries which is what he judged them to have originally been all along. Without a doubt a great deal of his assessment was likely based on the “Apostolic Tradition” (AT) a document that Pope Paul VI thought described the liturgy of the 3rd century Catholic Church in Rome and is sometimes attributed to Hippolytus of Rome. However, the description of minor orders in AT does not agree with ancient historical sources. There are also numerous strange liturgical practices, for example one involving a ritual cup of milk during the Lord’s Supper (Eucharist). Daniel G. Van Slyke published research that has value for discussion of minor orders in the 3rd century Roman church.

“Bishop Cornelius of Rome (251–3) provides the earliest evidence for the order or grade of acolyte. In a letter written to Bishop Favian of Antioch and preserved by Eusebius, Cornelius places exorcists in their proper place among the clergy. “

“The acolytes Saturus and Felicianus, the latter of whom Cyprian describes as a close acquaintance and ‘cleric’, similarly appear as trusted couriers of letters. In the aftermath of the Decian persecution,”

https://www.academia.edu/2100146/Consecration_to_the_Office_of_Acolyte_in_Historical_Perspective

Although the claim that minor orders continue in the modern mainstream Church today might seem unsupportable to most traditionalists. It like the only logical conclusion to draw from the words of the institution/ordination themselves. It seems clear to me that if the intention of the Church had been to abolish minor orders in the 1970s it has in fact failed miserably, as the modern rite of ordination “institution” is very similar to and conveys the same intention as the 8th century western minor ordination rites.

The modern rite of acolyte actually explains the spiritual meaning of the “institution” in this way.

“Brothers and sisters, let us ask God our Father to bless this servant who has been chosen for the ministry of acolyte. Let us ask him to fill this human being with his blessing and strengthen (him/her) for the faithful service of his Church.” (excerpted from the Roman Pontifical)

So, the intention of the rite is the same as the traditional rite. The Church’s intention is still one of strengthening or empowering a new minister for a specific diaconal function, not primarily an intention of celebrating the minister’s personal vocational charism or profession of commitment to the Church.

St. Thomas Aquinas is often considered the doctor of doctors because the method of doing theology that he used exemplifies much of what orthodox Catholic theologians strive to be. Saint Thomas achieved several significant things in his career one of which was explaining the doctrine of sacramental character more precisely and so St. Thomas is well qualified to witness to the Church’s mature understanding of the character created by sacramental ordination and the meaning of sacred power.

Saint Thomas Aquinas considers that the indelible character is

“In like manner it is not a habit: because no habit is indifferent to acting well or ill: whereas a character is indifferent to either, since some use it well, some ill. Now this cannot occur with a habit: because no one abuses a habit of virtue, or uses well an evil habit. It remains, therefore, that a character is a power.

I answer that, As stated above (Article 1), the sacraments of the New Law produce a character, in so far as by them we are deputed to the worship of God according to the rite of the Christian religion. Wherefore Dionysius (Eccl. Hier. ii), after saying that God “by a kind of sign grants a share of Himself to those that approach Him,” adds “by making them Godlike and communicators of Divine gifts.” Now the worship of God consists either in receiving Divine gifts, or in bestowing them on others. And for both these purposes some power is needed; for to bestow something on others, active power is necessary; and in order to receive, we need a passive power. Consequently, a character signifies a certain spiritual power ordained unto things pertaining to the Divine worship.”

“As has been made clear above (Article 1), a character is properly a kind of seal, whereby something is marked, as being ordained to some particular end: thus a coin is marked for use in exchange of goods, and soldiers are marked with a character as being deputed to military service.”

https://www.newadvent.org/summa/4063.htm

Pope John Paul II affirmed the continuity of the post 1970s ministries of acolyte, lector, and extraordinary minister of Holy Communion with the minor orders of the past.

“May this be a Year of grace also for you, deacons, who are so closely engaged in the ministry of the word and the service of the altar. I ask you, lectors, acolytes and extraordinary ministers of holy communion, to become ever more aware of the gift you have received in the service entrusted to you for a more worthy celebration of the Eucharist.”

https://www.vatican.va/content/john-paul-ii/en/apost_letters/2004/documents/hf_jp-ii_apl_20041008_mane-nobiscum-domine.html

Likewise, we can learn that St. Thomas Aquinas understood sacred power as flowing from and directly caused by the “strengthening” from the seven gifts of the Holy Spirit given for a specific purpose pertaining to the economy of salvation.

“ I answer that, As stated above (III:63:2), a character is a spiritual power ordained to certain sacred actions. Now it has been said above (Article 1; III:65:1) that, just as Baptism is a spiritual regeneration unto Christian life, so also is Confirmation a certain spiritual growth bringing man to perfect spiritual age. But it is evident, from a comparison with the life of the body, that the action which is proper to man immediately after birth, is different from the action which is proper to him when he has come to perfect age. And therefore by the sacrament of Confirmation man is given a spiritual power in respect of sacred actions other than those in respect of which he receives power in Baptism. For in Baptism he receives power to do those things which pertain to his own salvation, forasmuch as he lives to himself: whereas in Confirmation he receives power to do those things which pertain to the spiritual combat with the enemies of the Faith. This is evident from the example of the apostles, who, before they received the fulness of the Holy Ghost, were in the “upper room . . . persevering . . . in prayer” (Acts 1:13-14); whereas afterwards they went out and feared not to confess their faith in public, even in the face of the enemies of the Christian Faith. And therefore it is evident that a character is imprinted in the sacrament of Confirmation.”

https://www.newadvent.org/summa/4072.htm

And the modern Catechism (1997) certainly agrees with Saint Thomas’s assessment of the inseparable link between the grace given to strengthen a person for a specific service in divine worship in this case “to confess” Christ publicly and the indelible character created by the same Holy Spirit in order to exercise the actions proper to the person’s new responsibility.

So, the question remains if the acolyte rite confers substantially the same spiritual gift as the medieval minor order rite, for substantially the same office/ diaconal ministry does it make sense to classify the, as other than the sacrament of Order? If the church leaders above all Pope Paul VI could have failed to properly evaluate the teaching tradition that minor orders are sacraments because the view that they are not sacraments was taught to them in seminary how should we modify our evaluation of traditions handed on to prevent a similar mistake?

Is Pope Francis trying to teach that sacramental marriage can be dissolved?

Put very simply Cardinal Bellarmine was probably wrong in this assessment a Pope who is a “manifest heretic” per the Roman Catholic legal standards of Bellarmine’s time. The whole theory is built on his own inflated understanding of the Pope’s lofty grasp of doctrine and unimpeachable faith (Presumably that tells us something about how the Cardinal understood papal infallibility).

The idea that the bishops can judge a corrupt or obviously heretical Pope who refuses multiple fraternal corrections makes perfect sense to me in terms of history. All of these things are known to be somewhat unsure as the Catholic Church does not have an infallible list of Popes, but there was certainly a local council during the Middle Ages that successfully removed a corrupt Pope (John XII) and replaced him with another Pope Leo VIII (.(although his predecessor died of a heart attack after which moment Leo VIII is considered a valid pope)) who is currently recognized by the Roman Catholic Church as an authentic Pope.

I think that removing a corrupt Pope could be a legitimate use of Episcopal authority assuming they are not overreaching their power by imposing their own pastoral vision on the Church. For example, today some Roman Catholic bishops think that Pope Francis’s adoption of the principles of “oikonomia” reveal him as a manifest heretic and that this disqualifies him from leading. On the now famous footnote in Amoris Laetitia (AL), I can only say that I think the Pope attempted to do the right thing and the wrong way. The means by which Francis communicated his change in a footnote within a much longer teaching document makes made it seem as if he was clandestinely trying remove the requirement for spouses to remain in a valid sacramental marriage. Whether this is actually his intention was more ambiguous. But that is the point a decision on church doctrine so vitally important to so many people should not be unclear.

https://www.usccb.org/committees/ecumenical-interreligious-affairs/orthodox-teaching-remarriage

Again let us be clear the Council of Trent defined that a valid sacramental marriage (which has special conditions to be valid more exacting than civil marriage) can never be annulled / divorced. Questioning that would involve reevaluating all the ecumenical councils leading back to 325 AD. Still it does not tell us how to discern whether a marriage was actually valid in a sacramental sense nor how to legislate a situation like the one we have today where there are 10,000s of civil marriages which fall into the category of “might be valid sacraments or might not be”. The Catholic Church is still the ark of salvation and everyone’s greatest chance to live out Jesus’s teachings and ultimately get to heaven. The sacraments are still the ordinary means of receiving the grace of forgiveness conversion and ultimately eternal life. Therefore, Pope Francis’s pastoral vision of a Church that makes it easier for the divorced and remarried men and women to enter into full communion with the Catholic Church and receive Eucharistic communion is a Godsend but the way that he implements that vision in AL can only be described as counterproductive. Once again based on history and Scripture I think that it’s clear that Popes have to be allowed some room to make doctrinal mistakes is part of the ordinary teaching office without losing their office.

In Part 2 of this post we can consider some of the discussion among highest level leaders in the Catholic Church about Amoris Laetitia’s now infamous footnote and divorce and remarriage more generally.

A Reflection on the Gospel Message for the 33rd Sunday in Ordinary Time

I was honored to write this reflection on the Gospel message for November 13th 2022 for Fr. Bala’s parish.

“While some people were speaking about how the temple was adorned with costly stones and votive offerings, Jesus said, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.” — Luke 21:5-6

Today the Church wants us to remember that our lives will end and to let the Word of God illuminate our decisions. For the Jews of Jesus’ time there was nothing more immovable than the security of the beautifully designed Jerusalem Temple and the religious system meant to prepare for Christ. Yet, Jesus says it will be demolished because the people failed to put their trust and faith in him and rejected him as their Messiah. The reading is from a larger discourse known as Jesus’ “little apocalypse” sermon. It contains Jesus’ description of persecution and tribulation before the coming of the Son of Man. Obedience to Jesus’ instructions allowed his first followers to flee Jerusalem when it was surrounded by armies and saved their lives before the Roman siege that would destroy the Temple began.

For 1st century Jews the Roman demolition of the Temple and devastation of Jerusalem seemed like the end of their world. Today many have lost a sense of normalcy, security and even loved ones since the outbreak of COVID-19 in 2019. Who do we look to for answers, hope, and a new future? Social planners, engineers, and government? Or do we trust Jesus knowing the answer comes through the cross of personal and social conversion?

Today’s gospel cautions us “not” to be “deceived.” CCC 675 describes the great deception: “Before Christ’s second coming the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.”
Religious and political leaders promising to unveil a new vision of reality cannot replace Jesus as Messiah or substitute an earthly paradise created by human ingenuity for the path of conversion. Possessions, good friends, and family cannot provide us perfect happiness in this world without Christ. Letting the word of God light our path and hearts will enable us to make decisions here that will end in salvation (Ps 119:105). Heed Jesus’ instructions, “By your perseverance you will secure your lives” (Lk 21:19). Are we following Christ’s word or subject to our own whims, will, appetites, and political philosophies?

Dana’s Christmas message

“He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was proclaimed among the nations,” (1 Timothy 3:16)

The last three years have been extremely challenging and 2022 in some ways brought even more confusion, uncertainty, and worry as many lost confidence in the integrity of formerly trusted media spokespersons and saw more “wars and reports of wars” (Matthew 24:6). Still, I invite everyone reading this to join me in turning inward to find the solution. If our hearts remain free from a dominating prioritization of comfort, power, wealth, the praise and respect of others, or another otherwise good thing then our minds can become our hiding place with Jesus. I truly believe that nothing to take away the “peace” (John 14:27 and Philippians 4:7) in the heart and mind “that surpasses all understanding” (Philippians 4:7)

I think a priority should be contemplate of creation and the events of life but also contemplate on the“ great mystery” of our religion (1 Timothy 3:16). We can take comfort in God’s unconditional love. The Catholic Church’s universal catechism offers a great definition of contemplative prayer in the secret “inner room” (Matthew 6:6), “The heart is the dwelling-place where I am, where I live; according to the Semitic or Biblical expression, the heart is the place “to which I withdraw.” The heart is our hidden center, beyond the grasp of our reason and of others; only the Spirit of God can fathom the human heart and know it fully. The heart is the place of decision, deeper than our psychic drives. It is the place of truth, where we choose life or death.”(CCC 2563)

One of the great insights that Catholic Church’s canonized Saints have gained for us over the years is that each soul is its own universe in the sight of God. This is the depth and breadth of each human mind and heart. It’s also why our relationship with God (made possible by the power of the Holy Spirit) is meant to be more intimate, more perfect, and also more necessary than any other relationship with another sentient being.
As we turn inward many of my readers will no doubt experience the same things that I am experiencing. Inward temptations to sin in thought as the downward pressure from the evil one and my own flesh pull me back toward old vices. And frequent distractions from perhaps well-intentioned people and endless options for entertainment that cut into my very finite available time.

No matter if I have success in the world or not, stability, or money and regardless of whether I have anyone who approves of me there is always that “inner room” where I am alone with the Lord. Therefore, the Church reminds us “One does not undertake contemplative prayer only when one has the time: one makes time for the Lord, with the firm determination not to give up, no matter what trials and dryness one may encounter. “One cannot always meditate, but one can always enter into inner prayer, independently of the conditions of health, work, or emotional state. The heart is the place of this quest and encounter, in poverty and in faith.” (CCC 2710). This prayer helps integrate our other efforts in life including feeding our minds with the right YouTube videos, books, study materials, education and current events information.

“Where two or three are gathering my name there I am” (Matthew 18:20)

The next step once we have returned to inward prayer is to recognize that we are in the middle of a spiritual battlefield that has profound implications for normal world of elections, economics, and wars. One of the best ways to protect ourselves and our families from destruction (and to help pull the world back from the brink of disaster) is to rediscover the value of liturgical and community prayer. Let us rediscover the value and importance of contributing our spiritual power to community prayers such as

• the Rosary
• the Mass

• the Chaplet of Divine Mercy
• the Liturgy of the Hours
Further reading from the Catechism of the Catholic Church
https://www.usccb.org/sites/default/files/flipbooks/catechism/616/
https://www.usccb.org/sites/default/files/flipbooks/catechism/652/
https://www.usccb.org/sites/default/files/flipbooks/catechism/640/
https://www.usccb.org/sites/default/files/flipbooks/catechism/652/

Someone online asked this question on Quora. What if a Pope denies a Catholic dogma? Can he be excommunicated?

I’m not aware of canonical proceedings for a heretical Pope. Popes (Like everyone else) have to be allowed to make a few theological mistakes without getting fired or having their lives ruined. However, it’s clear based upon the Bible (Galatians 2:11) and Sacred Tradition expressed by the early theologians (church fathers) that being Pope is not something that places you as a dictator above the essence of the Law of Christ. It is not something that renders you the only valid interpreter of public revelation and therefore everything you say or do is considered unimpeachable. At the same time the Pope’s dissenters can’t just latch onto any doctrinal mistake that he says or prints in an Apostolic letter as an excuse to remove the Pope.

St. Cardinal Robert Bellarmine does an excellent job of exploring how a person in good conscience should act in two different theoretical situations related to the Pope.

In the first scenario a Pope is destroying the Church through corrupt actions and/or obviously mistaken leadership choices. This person is destroying “killing” souls that is leading them down the path to perdition.

St. Cardinal Robert Bellarmine offers this insight.

“Just as it is licit to resist the Pontiff who attacks the body, so also is it licit to resist him who attacks souls or destroys the civil order or above all, tries to destroy the Church. I say that it is licit to resist him by not doing what he orders and by impeding the execution of his will. It is not licit, however, to judge him, to punish him, or to depose him.” ( De Romano Pontifice, Book II, Chap. 29)

In St. Cardinal Robert Bellarmine’s second scenario.

“a pope who is a manifest heretic automatically (per se) ceases to be pope and head, just as he ceases automatically to be a Christian and a member of the Church. Wherefore, he can be judged and punished by the Church. This is the teaching of all the ancient Fathers who teach that manifest heretics immediately lose all jurisdiction.” ( St. Robert Bellarmine, De Romano Pontifice, II, 30.)

In the Part 2 of this series of posts on the possibility of a heretical Pope we will get into what a “manifest heretic” is and what impact such a person has on the church.

Someone online asked this question on Quora. What if a Pope denies a Catholic dogma? Can he be excommunicated?

Explaining what qualifies as a “manifest heretic” is probably more difficult now in the 21st century than Bellarmine could ever have known. For instance, Vatican II brought an avalanche of change with a view toward restoring the original meaning of scripture in the liturgy. In my view is unlikely that a simple definition of objectively heresy (publicly denying some infallible teaching but without a malicious intention to act against what you know to be divinely revealed) could be enough to remove a Pope. Even going beyond what St. Cardinal Robert Bellarmine thought of a heretical Pope, it’s probable that many popes and bishops have held and publicly taught ideas that (rightly or wrongly) theologians today are describing as heresies. So which ones are correct? Think of the ongoing disagreement about the sacramentality of minor orders as an example. Maybe it’s not that one camp or the other is completely wrong and the other completely right on doctrine. Instead, I think that both are making valid points and need to pray for discernment to understand the full picture.

https://www.catholicculture.org/culture/library/view.cfm?recnum=3444

“No doctrine is understood as defined infallibly unless this is manifestly evident.” (Can. 749 §3)

“Each and every thing which is proposed definitively by the magisterium of the Church concerning the doctrine of faith and morals, that is, each and every thing which is required to safeguard reverently and to expound faithfully the same deposit of faith, is also to be firm-ly embraced and retained; therefore, one who rejects those propositions which are to be held definitively is opposed to the doctrine of the Catholic Church. Can. “ (750 §2)

“Heresy is the obstinate denial or obstinate doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith; apostasy is the total repudiation of the Christian faith; schism is the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him.” (Can. 751)

https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib3-cann747-755_en.html#BOOK_III.

The way I see it there’s a strong possibility that popes have made significant mistakes in their understanding and implementation of certain doctrines in the past. However, would it be worse or better for the salvation of souls if such a person were no longer able to exercise governance over the universal church? I think it’s a fine line. Now I think that it is actually partly mistaken to think that any small mistake that contradicts the deposit of faith removes someone from jurisdiction. Might not that destroy more souls than the initial error in the first place?

Therefore, in a nutshell in my or judgment if a Pope is going to lose the power of governance and be removed it has to be for something a lot more damaging to immortal souls than holding a few mistaken ideas about some political matter or non-essential church doctrine. My educated guess is that the manifest heretic who loses all jurisdiction that the church fathers had in mind is a Pope who makes himself the enemy of the Church by teaching something contrary to the central doctrines of the faith something that could lead to the loss of salvation for believers.

I have discussed a little bit of this issue on Quora before but it’s such a hotbed of contention and threats of excommunication that I have to be very careful what I say.

In Part 3 of this discussion the possibility of a heretical Pope we will talk about some contemporary allegations that Pope Francis is a “manifest heretic” and some possible avenues of intellectual and spiritual discernment related to freedom of conscience and the responsibility to form conscience among faithful Catholics today.

Someone online asked this question on Quora. What if a Pope denies a Catholic dogma? Can he be excommunicated?

Now we talked a lot about freedom of conscience and what to do if there is a heretical Pope. Now let’s look at the other side of the story from the point of view of defending the current Pope. Unfortunately, there are a lot of people who mistakenly believe that Pope Francis is a “manifest heretic” because they (the dissenters) simply don’t understand certain things. For example, they don’t understand how it’s possible that someone can be canonically in grave sin (Read civilly divorced and remarried) without actually being “divorced and remarried” in a sacramental sense.

Another problem comes when traditionalists for example the editors of One Peter Five latch onto a few mistakes or disagreements as proof that the Pope should be removed.

On the one hand, I just mentioned that One Peter Five has a serious penchant for traditionalist ideas and not all of them are correct. On the other hand, this article about when to disobey the Pope seems to be pretty thorough and correct in my view.

https://onepeterfive.com/disobey-pope/Similarly, Archbishop Carlo Maria Vigano (God bless him for his courage on other issues of our time!) mistakenly has latched onto one or two of the Pope’s mistakes as a proof of his own extreme and false claims about the Church in general. For example, the same holy Bp. Vigano has mistakenly claimed that

the Second Vatican Council was a terrible mistake and probably instigated by Satan.
the current Pope (Francis I) is somehow in league with the devil and doing his bidding by intentionally trying to destroy the Church

Those two extreme and false claims are a big part of the reason why Bp. Vigano is basically informally excommunicated at this particular moment in time.

Let me be perfectly clear in my view none of those criticisms are correct. But the concerned Catholic faithful, bishops, and theologians need to be free to make such criticisms even when their criticisms are wrong. (Although almost everyone probably knows in their own conscience that they should have been more charitable when making public statements) Clearly, we all need to be able to follow our conscience inside the Roman Catholic Church but if large numbers of Roman Catholics have mistakenly formed their conscience on certain issues, well, that’s not going to be good for the Church or freedom of conscience.

Someone online asked this question on Quora. What if a Pope denies a Catholic dogma? Can he be excommunicated?

The idea that a validly ordained Bishop can be prevented from exercising his sacramental ministry and from exercising the power of governance within his office is actually an infallible teaching of the Roman Catholic and Orthodox Churches. This is actually why the First Council of Nicaea in 325 AD ruled that Paul of Samosata’s clergy would have to be re-ordained and his parishioners would have to be re-baptized (Canon 19). Paul of Samosata (300s AD) a Bishop started teaching some of the most accursed forms of heresy, particularly damaging were his views on the Trinity. It’s important not to overstate how frequently this suspension of powers happens. It does not happen over changes in Liturgy like the ones after Vatican II. It also does not occur over minor doctrinal disagreements or even major differences of opinion about the articulation of important doctrines. We can know this with certainty because we have dogmatic judgments and Eucharistic Miracles as proofs that the Eastern Orthodox and Armenian bishops are validly ordained to ministry and conferring valid sacraments.

This suspension even applies to his Sacramental power to ordain. In the case of Bp. Paul of Samosata, the suspension of this Bishop’s powers was not a judicial act of the Church but rather an acknowledgment that a Bishop has lost the power to exercise the powers of his office when he falls into this situation, because he is no longer attempting through his public teaching and sacramental ministry to carry out the sacraments which Christ instituted but to change Christ’s sacraments into a creation of his own. Much of this is traceable to Paul of Samosata’s views on the Trinity.

Eusebius an early historian of the Christian church recorded a historical document that helps shed light on the matter of the loss of Paul’s office. Eusebius includes quotes from a letter drawn up by bishops against Paul of Samosata. Eusebius observes this concerning their decision in Ecclesiastical History, Book 7, chapter 30

“As Paul had fallen from the episcopate, as well as from the orthodox faith, Domnus, as has been said, became bishop of the church at Antioch.”

Once again, it’s clear that not all disagreements about doctrine fall into this most serious category of heresy. After all, if all disagreements about doctrine fell into this category, we wouldn’t have any Eastern Orthodox or Armenian bishops today.

Someone online asked this question on Quora. What if a Pope denies a Catholic dogma? Can he be excommunicated?

https://www.catholicculture.org/culture/library/view.cfm?recnum=3444

“No doctrine is understood as defined infallibly unless this is manifestly evident.” (Can. 749 §3)

https://www.vatican.va/archive/cod-iuris-canonici/eng/documents/cic_lib3-cann747-755_en.html#BOOK_III.

I have discussed a little bit of this issue on Quora before but it’s such a hotbed of contention and threats of excommunication that I have to be very careful what I say.

Someone online asked this question on Quora. What if a Pope denies a Catholic dogma? Can he be excommunicated?

Another problem comes when traditionalists for example the editors of One Peter Five latch onto a few mistakes or disagreements as proof that the Pope should be removed.

the Second Vatican Council was a terrible mistake and probably instigated by Satan.
the current Pope (Francis I) is somehow in league with the devil and doing his bidding by intentionally trying to destroy the Church

Those two extreme and false claims are a big part of the reason why Bp. Vigano is basically informally excommunicated at this particular moment in time.

Matthew 2:13-18
Thank you Fr Showri for your words of wisdom; “Rachel Weeping for Her Children Who can explain suffering, especially the suffering of innocent children? Herod’s massacre of children who gave their lives for a person and a truth they did not know seemed so useless and unjust.
What a scandal and stumbling block for those who can’t recognize God’s redeeming love. Why couldn’t God prevent this slaughter? Suffering is indeed a mystery. No explanation seems to satisfy our human craving to understand. First martyrs for Christ These innocent children who died on Christ’s behalf are the first martyrs for Christ. Suffering, persecution, and martyrdom are the lot of all who chose to follow Jesus Christ.
There is no crown without the cross. It was through Jesus’ suffering, humiliation, and death on a cross, that our salvation was won. His death won life – eternal life for us. And his blood which was shed for our sake obtained pardon and reconciliation with our heavenly Father. Suffering can take many forms – illness, disease, handicap, physical pain and emotional trauma, slander, abuse, poverty, and injustice. Paul the Apostle states: We know that in everything God works for good with those who love him, who are called to his purpose (Romans 8:28)? Jesus exclaimed that those who weep, who are reviled and persecuted for righteousness sake are blessed (Matthew 5:10-12).
The word blessed [makarios in the Greek] literally means happiness or beatitude. It describes a kind of joy which is serene and untouchable, self-contained and independent from chance and changing circumstances of life. Supernatural joy in the face of sufferingThere is a certain paradox for those blessed by the Lord. Mary was given the blessedness of being the mother of the Son of God. That blessedness also would become a sword which pierced her heart as her Son died upon the cross. She received both a crown of joy and a cross of sorrow.
But her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises. Jesus promised his disciples that “no one will take your joy from you” (John 16:22). The Lord gives each of us a supernatural joy which enables us to bear any sorrow or pain and which neither life nor death can take way. Do you know the joy of a life fully given over to God with faith and trust?

3 thoughts on “Dana’s Blog”

Greg
December 30, 2021 at 4:25 am

Nice Message, I love it.

driving school
April 9, 2023 at 1:59 pm

Enjoyed every bit of your blog.Really looking forward to read more. Awesome.

my website
April 25, 2023 at 4:33 pm

A fascinating discussion is worth comment. I do think that you should write more about this issue, it may not be a taboo matter but generally people do not discuss such issues. To the next! All the best!!

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Palm Sunday Vespers Time: Mar 24, 2024 06:30 PM Arizona

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Dana Nussberger is inviting you to a scheduled Zoom meeting.

Topic: Divine Office (Sunday Vespers)Time: Mar 17, 2024 06:30 PM Arizona

Why is God’s gift of tongues for private use when that sows doubts to believers that do not speak in tongues by wondering if they even have the Holy Spirit because the Holy Spirit is not praying for them also?

A special Divine Office today the second day of the eight days Christmas octave and feast of Saint Stephen first martyr and humble deacon.

For reference: Learning the “Mantle of Mary” deliverance prayers Dana shares part of her daily prayer.

Thank you for praying with us.”

All Saints Day reflection, Wednesday November 1st, 2023, by Dana Nussberger

“What is a plenary indulgence and what does it do?”Answered by Fr Francis Marsden(39 yrs priest with Cambridge chemistry doctorate)Firstly we need to know what an indulgence is.

“What is the Catholic belief in purgatory? How does it reconcile with scriptural teaching?” Answered by Fr. Francis Marsden

“Are you confident that God has declared you “not guilty” forever in His sight? Did you do anything to deserve justification?” Answered by Dana Nussberger

“Was Jesus born of God the Father, or created by God the Father? God the Father created all things through Jesus. ” Is my statement true?” Answered by Dana Nussberger

Important info for pastors and other leaders and decision makers to review on current events

October 4th, 2023 Saint Francis of Assisi reflection by Dana Nussberger

Saint Jerome ‘s feast day September 30th, by Dana Nussberger

“Why don’t Roman Catholics follow the exact teachings of the Holy Bible?”

Why can’t women be Catholic Deacons if it’s in the Bible (Romans 16)?

https://magiscenter.com/scientists-on-god/

“Will the Roman Catholic Church ever take responsibility for it’s major role in the creation and maintenance of the Transatlantic Slave Trade and Racism from the 1400s to today, with Pope Nicholas’ founding idea “blacks vs whites”?” Answered by Professor Andrew Boyd

What was Galileo’s relationship with the Catholic Church? Why was he persecuted by the Church? By Dana Nussberger

Mass reflection on the feast day of Saint Augustine of Hippo by Dana Nussberger

“Who may receive communion in a Catholic church?” Answered by Prof Andrew Boyd

Many thanks to my fellow layman apologist Jerry Struke for this excellent essay about one of the most challenging subjects under discussion now.

“My brother-in-law told me 25% of priests in the Catholic Church are gay or into kids? Is this true? I think it’s below 10%.” Answered by Jerry Struke

Sunday, August 13th, 2023 Sunday Mass reflection Guest Post by Diana Nussberger

Sunday, August 13th, 2023 Sunday Mass reflection Guest Post by Diana Nussberger

Sunday, August 6th, 2023 Sunday Mass reflection Guest Post by Diana Nussberger

A reflection on the life and priesthood of Saint John Vianney: Model for parish priests by Dana Nussberger

Where in the Bible does it say to confess your sins to a priest? answered by Dana Nussberger

https://www.catholicculture.org/culture/library/view.cfm?recnum=6207

Special guest post by Diana Nussberger July 30th 2023 Sunday Mass reflection

What is the doctrine of papal infallibility? Has any Pope claimed to be infallible since Vatican II? If so, when and what did they say?

Special guest post by Diana Nussberger July 23th 2023 Sunday Mass reflection

By Dana Nussberger July 23th 2023 Sunday Mass reflection

Very important video to review on stopping sex trafficking. If someone is a prostitute don’t assume that they are there freely or that they wish you continue. Learn the signs. “Second leading crime” in the United States

Special guest post by Diana Nussberger July 16th 2023 Sunday Mass reflection

Special guest post by Professor Andrew Boyd “Is it true that the Catholic Church approved abortion in the early stages in the past?”

“Was Jesus born of God the Father, or created by God the Father? God the Father created all things through Jesus. ” Is my statement true?

Sunday Mass, July 9nd 2023 reflection

Another Special Guest Post by Diana Nussberger Sunday, July 9nd 2023 reflection

“Receive the Holy Spirit” what does “forgiving” sins in the person of Christ look like based on the Bible

How do you become a good Catholic evangelist online? How do you make people want to listen to you, and is it worth it?

Special Guest Post by Diana Nussberger Sunday, July 2nd 2023 reflection

Question for my Catholic friends. How influential have the following verses (John 6:56, 20:23 and 21:15) been on Catholic theology regarding transubstantiation, the confessional, and Peter’s primacy among the apostles and leadership of the Church?

June 25th Sunday 2023 reflection

June 18th Sunday 2023 reflection

An Extraordinary Minister of Holy Communion is someone who is trained and formally commissioned to distribute Communion to the assembly. What sort of person is this minister typically? By Dana Nussberger

Pope Pius IX Clearly and accurately explains what reparation is and how to make reparation to the Sacred Heart of Jesus.

An extensive presentation on scientifically tested proof of transubstantiation.

Fr Francis Marsden a faithful priest who also holds a PhD in chemistry from Cambridge wrote this enlightening explanation of the change of the bread and wine into the body and blood of Jesus Christ. I personally like his explanation a little bit better than prof. Andrew Boyd’s explanation.

In view the feast of Corpus Christi I decided to share this riveting conversation with Pontifical theologian Andrew Boyd exploring transubstantiation.

Trinity Sunday and summary of the Gospel of Jesus message 2023

A Reflection on the Gospel Message for the 33rd Sunday in Ordinary Time

Dana’s Christmas message

3 thoughts on “Dana’s Blog”

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Topic: Palm Sunday Vespers
Time: Mar 24, 2024 06:30 PM Arizona

Topic: Divine Office (Sunday Vespers)
Time: Mar 17, 2024 06:30 PM Arizona

“What is a plenary indulgence and what does it do?”
Answered by Fr Francis Marsden
(39 yrs priest with Cambridge chemistry doctorate)
Firstly we need to know what an indulgence is.