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More on Apologetics from Bob Stanley’s
“The Catholic Treasure Chest”
Is modernist Catholic doctrine based on settled misunderstandings of the truth of things?
Although it is very difficult for those who see Catholicism through political lenses to grasp this, popes are not like presidents or state governors, and doctrine is not like public policy. Which means that a change of papal “administration” does not—indeed cannot—mean a change of Catholic “views.” Doctrine, as the Church understands it, is not a matter of anyone’s “views,” but of settled understandings of the truth of things.
Nor are popes free agents who govern by the seat of their pants, if you‘ll permit the phrase. Prior to the completion of Vatican II’s Dogmatic Constitution on the Church, Pope Paul VI proposed adding to that seminal document a sentence stating that the pope is “accountable to the Lord alone”—an effort, I suspect, to protect papal authority and freedom of action from potential civil or ecclesiastical encroachments. But the council’s Theological Commission rejected Pope Paul’s proposed amendment, noting that “the Roman Pontiff is . . . bound to revelation itself, to the fundamental structure of the Church, to the sacraments, to the definitions of earlier Councils, and (to) other obligations too numerous to mention.”
Those “other obligations” include honoring the truth of things built into the world and into us. At an academic conference years ago, a distinguished Catholic philosopher remarked (perhaps hyperbolically) that “If the pope said that ‘2+2 = 5,’ I’d believe him.” An even more distinguished Catholic philosopher gave the correct, and far more Catholic, response: “If the Holy Father said that ‘2+2 = 5,’ I would say publicly, ‘Perhaps I have misunderstood His Holiness’s meaning.’ Privately, I would pray for his sanity.”
Pope Francis’ New Federation of Catholic (Reformed) Churches?
What’s gravely wrong with this picture?
…the motu proprio “Apostolos Suos” strongly limits that “authentic doctrinal authority” which Pope Francis says he wants to grant to the episcopal conferences. It prescribes that if doctrinal declarations really need to be issued, this must be done with unanimous approval and in communion with the pope and the whole Church, or at least “by a substantial majority” after review and authorization by the Holy See.
One danger warned against in the motu proprio “Apostolos Suos” is that the episcopal conferences might release doctrinal declarations in contrast with each other and with the universal magisterium of the Church.
Another risk that it intends to prevent is the creation of separation and antagonism between individual national Churches and Rome, as happened in the past in France with “Gallicanism” and as takes place among the Orthodox with some of the autocephalous national Churches.
That motu proprio bears the signature of John Paul II, but it owes its framework to the one who was his highly trusted prefect of doctrine, Cardinal Joseph Ratzinger.
And Ratzinger – as was known – had long been very critical of the superpowers that some episcopal conferences had attributed to themselves, especially in certain countries, including his native Germany.
In his bombshell interview of 1985, published with the title “The Ratzinger Report,” he had resolutely opposed the idea that the Catholic Church should become “a kind of federation of national Churches.”
Instead of a “decisive new emphasis on the role of the bishops” as desired by Vatican Council II, the national episcopal conferences – he accused – have “smothered” the bishops with their weighty bureaucratic structures.
The current lack of Catholic evangelization is due to the widespread post-Vatican II notion that almost everybody will be saved.
Far from a human race that is presumed innocent or essentially saved, the Council Fathers see a world in which salvation is neither assured nor easy. It is a world in which, “very often,” rejection of Christ has been a reality, is still possible, and is a main reason for Christian missions. Indeed, the Council also warned about the severe judgment falling on Catholics who do not persist in charity and faithfulness.
The Council’s “optimism,” Martin rightly notes, is about the possibility of salvation outside of the Church, not the probability that everybody inside or outside it will be saved.
The Council doesn’t give odds on this question or tell us whether Hell is densely populated or not, nor does Martin attempt to do so. But he notes that the “very often” is attached to the negative possibility. In a chapter examining the scriptural references in LG 16 he demonstrates that this bad news is indeed biblical.
Editor’s note: It’s also due to the fact that since the end of Vatican II – priests, bishops – and even popes – have no longer been at all certain about the validity or applicability of the settled teachings of the Catholic Church – nor have they been unified and consistent in their efforts to pass along the full, complete and traditional Catholic faith to others. In fact, just the opposite has been true!
Interview with fired Radio Maria journalist who criticized Pope Francis’ ambiguous pronouncements, objective philosophical and doctrinal errors.
We speak to each other as fellow journalists: We discuss the classic case of a non-message.
Here are two baptized Catholics who have heard for months what the Pope says and for months experienced discomfort, while that’s obviously what they hear are very large steps away from what the doctrine says.
At the end, after all, it is their job to write and comment, write and comment on them. Thus, it provides not only a basic rule of information, but also the Church law.
The letter to Scalfari, the interview with Scalfari, the interview with the Civilta Cattolica , are only the most recent, glaring examples. They went around the world, they led to calls for revolution, they amazed thousands upon thousands of Catholics, and thus souls, and no one has something to say?
Editor’s note: The U.S. Secret Service trains its agents to identify counterfeit money by making absolutely certain that those agents are able to successfully identify, describe and enumerate all the various characteristics of genuine U.S. currency, because when you know the real thing, even the best of the counterfeits is relatively simple to identify.
Similarly, a Catholic who knows God and thoroughly knows all the authentic teachings and precepts of the Catholic faith instantly “alerts” when anyone – even a pope – proposes something which fails to pass the “smell test”.
The modernists and liberals who have been running the Catholic Church for the last half century have done their best to dumb-down the Body of Christ through incomplete, incompetent, ineffective and otherwise, exquisitely poor catechesis, so it’s no wonder that so many of today’s Catholics seem to be thrilled with what Pope Francis has been saying and how he has been saying it.
Alessandro Gnocchi is nothing less than a modern day martyr (witness) and true defender of the Catholic faith. Where are all the others?
Old Fashioned, Authoritative Catholic Teaching About Purgatory
The Sources of Catholic Dogma, Henry Denzinger, (13th Edition) 2004.
(XIVa) The souls of those who die in the state of grace, but with venial faults or temporal penalties not yet satisfied are detained in Purgatory, concerning the existence of which it is certain from scripture; which does not consist in only the fears of one about to die; but in satisfactory penalties which the souls suffer while they are tormented by fire, secure nevertheless, concerning their state of salvation, but are outside the state of merit, they do not sin by seeking rest or by abhorring the penalties; they are helped by the prayers, satisfactory acts, and almsgiving of the living, by indulgences, especially by the sacrifice of the Mass.
References – Denzinger numbers:
(456) Council of Lyons I, 1245, (Reaffirmed the name Purgatory, the nature of the punishment, and that suffrage by the living may be beneficially applied to the souls there.)
(570s) Re: Purgatory – “Tortured by fire for a time” Pope Clement VI, Letter, Sept. 20, 1351.
Re: Purgatorial fire
At the Council of Florence, Bessarion argued against the existence of real purgatorial fire, and the Greeks were assured that the Roman Church had never issued any dogmatic decree on this subject. In the West the belief in the existence of real fire is common. Augustine (Enarration on Psalm 37, no. 3) speaks of the pain which purgatorial fire causes as more severe than anything a man can suffer in this life, “gravior erit ignis
quam quidquid potest homo pati in hac vita” (P.L., col. 397). Gregory the Great speaks of those who after this life “will expiate their faults by purgatorial flames,” and he adds “that the pain be more intolerable than any one can suffer in this life” (Ps. 3 poenit., n. 1). Following in the footsteps of Gregory, St. Thomas teaches (IV, dist. xxi, q. i, a.1) that besides the separation of the soul from the sight of God, there is the other punishment
from fire. “Una poena damni, in quantum scilicet retardantur a divina visione; alia sensus secundum quod ab igne punientur”, and St. Bonaventure not only agrees with St. Thomas but adds (IV, dist. xx, p.1, a.1, q. ii) that this punishment by fire is more severe than any punishment which comes to men in this life; “Gravior est omni temporali poena. quam modo sustinet anima carni conjuncta”. How this fire affects the souls of the departed the Doctors do not know, and in such matters it is well to heed the warning of the Council of Trent when it commands the bishops “to exclude from their preaching difficult and subtle questions which tend not to edification’, and from the discussion of which there is no increase either in piety or devotion” (Sess. XXV, “De Purgatorio”).
(693) Council of Florence, 1438, (The truly penitent who have departed in the love of God, before they have made satisfaction are cleansed after death in purgatorial punishment, etc., etc.)
(778) Lateran Council V, 1512 – Refuting the errors of Martin Luther: Souls in Purgatory are indeed assured of salvation, and are indeed beyond the state of meriting and/or increasing in charity. Here is no sin in their abhorring punishment or seeking rest.
Adendum Re: Merit
In the Bull “Exurge Domine” Leo X condemns the proposition (n. 38) “Nec probatum est ullis aut rationibus aut scripturis ipsas esse extra statum merendi aut augendae caritatis” (There is no proof from reason or Scripture that they [the souls in purgatory] cannot merit or increase in charity). For them “the night has come in which no man can labour”, and Christian tradition has always considered that only in this life can man work unto the profit of his own soul. The Doctors of the Middle Ages while agreeing that this life is the time for merit and increase of grace, still some with St. Thomas seemed to question whether or not there might be some non-essential reward which the souls in purgatory might merit (IV, dist. xxi, q. i, a. 3). Bellarmine believes that in this matter St. Thomas changed his opinion and refers to a statement of St. Thomas (“De Malo”, q. vii, a. 11). Whatever may be the mind of the Angelic Doctor, theologians agree that no merit is possible in purgatory, and if objection be urged that the souls there merit by their prayers, Bellarmine says that such prayers avail with God because of merit already acquired “Solum impetrant ex meritis praeteritis quomodo nunc sancti orando) pro nobis impetrant licet non merendo” (They avail only in virtue of past merits as those who are now saints intercede for us not by merit but by prayer). (loc. cit. II, cap. iii).
(840) Council of Trent, 1545, Canon 30 (Temporal punishment for sin may remain, even after justification by grace.) See also the Decree Concerning Purgatory, Session XXV, December 3, and 4, 1563.
(983) Decree Concerning Purgatory
Since the Catholic Church, instructed by the Holy Ghost, has, following the sacred writings and the ancient tradition of the Fathers, taught in sacred councils and very recently in this ecumenical council that there is a purgatory,[1] and that the souls there detained are aided by the suffrages of the faithful and chiefly by the acceptable sacrifice of the altar, the holy council commands the bishops that they strive diligently to the end that the sound doctrine of purgatory, transmitted by the Fathers and sacred councils,[2] be believed and maintained by the faithful of Christ, and be everywhere taught and preached. The more difficult and subtle questions, however, and those that do not make for edification and from which there is for the most part no increase in piety, are to be excluded from popular instructions to uneducated people.[3] Likewise, things that are uncertain or that have the appearance of falsehood they shall not permit to be made known publicly and discussed.
But those things that tend to a certain kind of curiosity or superstition, or that savor of filthy lucre, they shall prohibit as scandals and stumbling-blocks to the faithful. The bishops shall see to it that the suffrages of the living, that is, the sacrifice of the mass,[4] prayers, alms and other works of piety which they have been accustomed to perform for the faithful departed, be piously and devoutly discharged in accordance with the laws of the Church, and that whatever is due on their behalf from testamentary bequests or other ways, be discharged by the priests and ministers of the Church and others who are bound to render this service not in a perfunctory manner, but diligently and accurately.
(998) Council of Trent – Reaffirms the existence of Purgatory and that souls detained there are aided by the prayers of the faithful. The use of indulgences is affirmed and especially salutary.
(2147a) Pope Pius X, Letter: “Ex Quo” December 26, 1910 – No doubt that the sacred dogmas on Purgatory and the Blessed Virgin Mary were acknowledged by the holy men of earlier years.
See also, Denzinger 427, 464, 530, 535, 723a, 729, 780, 998, 1542
Fundamentals of Catholic Dogma, Ludwig Ott, 4th Edition, May 1960
Supporting texts: 314, 321, 443, 482-85
From the Roman Catechism, published following the Council of Trent
… the fire of purgatory, in which the souls of just men are cleansed by a temporary punishment, in order to be admitted into their eternal country, into which nothing defiled entereth (cf. Rev. 21:27). The truth of this doctrine, founded, as holy Councils declare, on Scripture, and confirmed by Apostolic tradition, demands exposition from the pastor, all the more diligent and frequent, because we live in times when men endure not sound doctrine. Prayers for the dead, that they may be liberated from the fire of purgatory, are derived from Apostolic teaching. We also beg of God … that we be not sentenced to endure the fire of purgatory, from which we piously and devoutly implore that others may be liberated.
Catechism of Council of Trent, The Lord’s Prayer, Seventh Petition
“We also beg of God that we be not cut off by a sudden death; that we provoke not His anger against us; that we be not condemned to suffer the punishments reserved for the wicked; that we be not sentenced to endure the fire of purgatory, from which we piously and devoutly implore that others may be liberated.”
Encyclical of Pope Benedict XIV in Preparation for the Holy Year, 1749
“The faithful must be fully aware that sin and its eternal punishment are remitted by the Sacrament of Penance if one makes proper use of it; however the entire temporal punishment is very seldom taken away. This must be removed either by satisfactory works in this life or by the fire of Purgatory after death.”
Encyclical On Proclaiming a Universal Jubilee by Pope Leo XII, 1824
“You must also discuss carefully how much efficacy there is in indulgences; how great is the fruit of remission, not only of the canonical but also of the temporal punishment due for sins; and finally, how much aid from the treasure of merits from Christ and the saints may be applied to those who died truly penitent before they had made adequate satisfaction for their sins. Their souls must be purified in the fires of purgatory so that entry into the eternal fatherland may open to them.”
Baltimore Catechism No. 3
LESSON 37 – ON THE LAST JUDGMENT & RESURRECTION, HELL
PURGATORY & HEAVEN
Q. 1381. What is Purgatory?
A. Purgatory is the state in which those suffer for a time who die guilty of venial sins, or without having satisfied for the punishment due to their sins.
Q. 1382. Why is this state called Purgatory?
A. This state is called Purgatory because in it the souls are purged or purified from all their stains; and it is not, therefore, a permanent or lasting state for the soul.
Q. 1383. Are the souls in Purgatory sure of their salvation?
A. The souls in Purgatory are sure of their salvation, and they will enter heaven as soon as they are completely purified and made worthy to enjoy that presence of God which is called the Beatific Vision.
Q. 1384. Do we know what souls are in Purgatory, and how long they have to remain there?
A. We do not know what souls are in Purgatory nor how long they have to remain there; hence we continue to pray for all persons who have died apparently in the true faith and free from mortal sin. They are called the faithful departed.
Q. 1385. Can the faithful on earth help the souls in Purgatory?
A. The faithful on earth can help the souls in Purgatory by their prayers, fasts, alms, deeds; by indulgences, and by having Masses said for them.
Q. 1386. Since God loves the souls in Purgatory, why does He punish them?
A. Though God loves the souls in Purgatory, He punishes them because His holiness requires that nothing defiled may enter heaven and His justice requires that everyone be punished or rewarded according to what he deserves.
Most recently, the Second Vatican Council in its Constitution on the Church renewed the teaching of previous councils on eschatology, including the doctrine of purgatory. “This sacred Council,” it declared, “accepts with great devotion this venerable faith of our ancestors regarding this vital fellowship with our brethren who are in heavenly glory or who, having died, are still being purified….At the same time, in conformity with our own pastoral interests, we urge all concerned, if any abuses, excesses or defects have crept in here or there, to do what is in their power to remove or correct them, and to restore all things to a fuller praise of Christ and of God” (Chapter VII, No. 51).
Pope Paul VI – From the Apostolic Constitution of Pope Paul VI INDULGENTIARUM DOCTRINA whereby the revision of Sacred Indulgences is promulgated. January 1, 1967:
“It is a divinely revealed truth that sins bring punishments inflicted by God’s sanctity and justice. These must be expiated either on this earth through the sorrows, miseries and calamities of this life and above all through death, or else in the life beyond through fire and torments or “purifying” punishments.
Therefore it has always been the conviction of the faithful that the paths of evil are fraught with many stumbling blocks and bring adversities, bitterness and harm to those who follow them.”
Current Edition: The Catechism of the Catholic Church
III. THE FINAL PURIFICATION, OR PURGATORY
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.
1031 The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned.606 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:607
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.608
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.”609 From the beginning the Church has honored 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.610 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.611
1472 To understand this doctrine and practice of the Church, it is necessary to understand that sin has a double consequence. Grave sin deprives us of communion with God and therefore makes us incapable of eternal life, the privation of which is called the “eternal punishment” of sin. On the other hand every sin, even venial, entails an unhealthy attachment to creatures, which must be purified either here on earth, or after death in the state called Purgatory. This purification frees one from what is called the “temporal punishment” of sin. These two punishments must not be conceived of as a kind of vengeance inflicted by God from without, but as following from the very nature of sin. A conversion which proceeds from a fervent charity can attain the complete purification of the sinner in such a way that no punishment would remain.[83]
1473 The forgiveness of sin and restoration of communion with God entail the remission of the eternal punishment of sin, but temporal punishment of sin remains. While patiently bearing sufferings and trials of all kinds and, when the day comes, serenely facing death, the Christian must strive to accept this temporal punishment of sin as a grace. He should strive by works of mercy and charity, as well as by prayer and the various practices of penance, to put off completely the “old man” and to put on the “new man.”[84]
1475 In the communion of saints, “a perennial link of charity exists between the faithful who have already reached their heavenly home, those who are expiating their sins in purgatory and those who are still pilgrims on earth. between them there is, too, an abundant exchange of all good things.”[86] In this wonderful exchange, the holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus recourse to the communion of saints lets the contrite sinner be more promptly and efficaciously purified of the punishments for sin.
Editor’s note: It will be interesting to see what Pope Francis has to say about all this.
Church Councils typically define, confirm and further illuminate pre-existing Catholic doctrine.
There are 5 types of councils, Diocesan, National, Ecumenical, Plenary, and Provincial. No council has ever changed Church dogma, nor can it, since dogma was proclaimed by Jesus Christ Himself, Acts 6:12,15,15:6,*Gal 2:2.
An Ecumenical Council is where all the Bishops in the world that are entitled to vote, gather under the presidency of the Pope or his representative. There have been 21 Ecumenical councils in the history of the Church, other important councils called ‘synods’ are marked ‘*‘.
The very first council or meeting of the Apostles and presbyters is recorded in Acts 15, and is called the Council of Jerusalem. Tradition speaks of St. James as being the Bishop of Jerusalem at that time of about 50 AD.
A Church council is usually a reaction as opposed to an action. They are held to define a truth after someone has denied it.
Jesus Christ gave His authority in several verses of Holy Scripture. One example is in Luke 10:16, “He who hears you hears me“. Armed with this authority, Church teaching has been accepted over the centuries. Then along comes someone who denies a certain teaching and therefore there becomes a need for a Church council to react to the denial.
The Council of Ephesus of 431, one such reaction, defined the Blessed Virgin Mary as the “Theotokos”, meaning GOD bearer or Mother of GOD. This formal teaching was only done after someone had denied it.
Another example is the reaction of the Council of Trent in 1546 which defined again, the canon of Holy Scripture after seven books were denied by the Protestants in their revolt.
Non-Catholics look at these reactive Church councils as teaching something new, when in fact, all they are doing is defining a truth that has been taught for centuries, without denials.
The answer to conscientious objections on settled matters of Catholic doctrine can typically be found in the confessional and the catechism.
by Doug Lawrence
God’s laws require no man’s permission or acceptance. Divine law is dependent only on the will of God and his perfect system of divine justice, which is universally applicable and totally inescapable … even for non-Christians.
Under the Old Covenant, breaking any of the Ten Commandments, or even the most insignificant of the hundreds of statutes and ordinances that were tacked on, first by Moses, and later, by other designated religious authorities, would result in condemnation … which always … sooner or later … resulted in death.
Agree with it or not … there was absolutely no way around it.
You sin – you die!
That was the extent of things … at least, until the coming of Jesus Christ, the promised messiah, and his all new system of things.
Unlike the ritual animal sacrifices of old, Jesus’ New Covenant sacrifice was perfect, with his holy blood poured out for many, so that sins might actually be forgiven. (Not just ritually covered up.) Jesus was also gracious enough to offer retroactive salvation to all the faithful who had come before.
Jesus defines “the faithful” as those who love God … and who make every effort to keep his commandments … even if they don’t always succeed. Jesus never failed to show mercy to sinners who had a truly contrite heart and a genuinely repentant soul, and he promises to do the same for Catholics today … typically, through the great sacrament of reconciliation.
In light of this, how does our freedom of conscience actually work?
Do we get a “free pass” on all matters to which we conscientiously object? Not exactly!
There are a number of “settled” matters (dogmas and doctrines) essential to the practice of the authentic Catholic faith, which have been universally understood and absolutely accepted since the earliest days of the church, even though some may not have been officially defined or set down in writing until later times.
Regarding settled matters of Catholic doctrine, no privilege of conscientious objection actually exists. You either accept such things as a matter of faith … or … you confess your sin of disbelief in the confessional, tell God you’re sorry, ask his forgiveness, do your penance, and pray for the divine grace necessary to “cure” your unbelief.
For example, what is a person to do about his/her conscientious objection to the Catholic teaching on artificial contraceptives? Here’s a few possibilities:
1) Rely solely on your own understanding and reason, without taking the time to investigate authentic Catholic Church teaching on the matter. Let Jesus Christ personally deal with it (and you) on Judgment Day.
2) Take the time to investigate authentic Catholic Church teaching on the matter, but set all of that aside, since your personal “situation” is obviously “unique” and only you can decide what’s best for you and your family. Of course, you may also have some ‘splainin’ to do, come Judgment Day.
3) Investigate authentic Church teaching on the matter, pray about it, discuss it with other faithful Catholics who are in situations similar to your own, and make a firm decision to always follow Catholic teaching, to the best of your ability. If you occasionally fail in some way, make a good confession and carry on, with a clear conscience and nothing to worry about, come Judgment Day.
A similar approach can be applied to many other “hot button” issues of the day.
Living a thoroughly Catholic life has always been a matter of a properly informed conscience, grace and faith (not necessarily in that order) and it has never been particularly easy. But that’s OK, since God respects and typically rewards our good faith efforts and struggles.
Get to work “curing” any existing unbelief here:
Stuff some Catholics may not know or remember (or prefer to ignore.)
Some Catholics don’t know everything, and if they did, they may have forgotten it.
Which is why we have a catechism to guide us, and explains why the Church instructs the faithful by way of encyclicals and Apostolic exhortations and such – documents conveniently found online at the Vatican website BTW.
For instance, questions about what does the Church really say about same sex marriage can be answered with a Google search for Congregation of the Doctrine of Faith on same sex marriage… voila! You have a clear, concise answer:
Homosexuality is a troubling moral and social phenomenon, even in those countries where it does not present significant legal issues. It gives rise to greater concern in those countries that have granted or intend to grant – legal recognition to homosexual unions, which may include the possibility of adopting children.
Ten questions every Catholic (even children) should be able to answer
- What are the two kinds of sin (original and actual)
- What are the two kinds of actual sin (mortal and venial)? What’s the difference?
- Name the three Persons of the Holy Trinity
- Is there one God or three Gods?
- Name the 7 Sacraments
Bishop: Majority of Catholics “woefully deficient on matters of doctrine.”
In releasing the telephone survey of 612 adults, Galante said Wednesday he was particularly dismayed to learn that 57 percent of the Catholics believed Jesus had sinned during his time on Earth and was “no different” from other human beings — in sharp contrast to core church teaching that Jesus was without sin. Only 28 percent of non-Catholic Christians thought Jesus had sinned.
“What does this tell me?” the bishop said at a news conference. “It tells me most [Catholics] know the church’s moral teachings, about things like our objection to abortion and gay marriage … but are woefully deficient” on matters of doctrine.
Galante also deplored the finding that only about 23 percent of Catholics attended Mass weekly and said he intended to “make observing the Lord’s Day a priority.”
To that end, he said, he had instructed all pastors and youth-group leaders to no longer schedule sports games and practices on Sunday mornings, which he said were major diversions.
Seen on the web: Regarding stalled talks between SSPX and the Vatican
- Bernonensis said…
- “We’ve destroyed your liturgy, given you politicians as bishops, perverts as pastors and heretics as teachers. Now, if you want to complain, feel free, but do it like that nice Monsignor Gherardini because if you start making demands we’ll say the e-word.” (Excommunication.)Read the article
Orthodox to Catholic convert explains why he did it
His conclusion was that he could not, in good conscience before God, remain Orthodox. He told me that he felt “compelled” to return to what Orthodoxy was in the first few centuries when it was in full communion with the barque of Peter. He also said that he expressed these things to his Orthodox priest as well as to the laity, but that they told him “he did not really understand Orthodoxy”. Over time, he realized that he could not escape the fact that what they were telling him appeared to be only a modern and fabricated Orthodoxy that is expounded by the clergy in spite of the historical facts. He struggled not to behave in a rebellious way about things, so it took him many years before he respectfully and humbly asked to be allowed to go home to the Catholic Church.
Here were his particular reasons for his reconciliation with the Catholic Church:
1. No central authority in Orthodoxy means no clear authority at all–He said that the expressed unity of Orthodoxy ignores the essential (and detrimental) divisions that exist within her ecclesiastical authorities. Not having a central papal authority has caused the Eastern Orthodox to develop into a confused and jumbled group of jurisdictions that speak loudly about their unified nature, while it has little to no real substance. Admittedly, there are “Bishops” and “Archbishops” (yes, I know they use different terms), but since only a Pope can call a proper council, there is no means for Orthodoxy to solve its problems until they humble themselves and submit to the successor of Peter. His assessment is that the reason Orthodoxy rejects the recent doctrinal affirmations of the Catholic Church is more because they reject the Pope than because they reject the doctrines themselves. He believes that this is actually one of the things that attracts people to Orthodoxy over Catholicism: rejection of the papacy and its authority.
If Our Lord were only man, the Catholic Church would not have a divine origin and if He were only God, it would empty the Redemption of meaning and render it inimitable by man.
Read: How apparitions of the Blessed Virgin Mary have always served the most pressing needs of the Church.
Submitted by Doria2
This Week’s Ask Alice: Important things to keep in mind when visiting non-Catholic websites.
She’ll answer as many questions as possible,
right here, every Thursday.
Email responses will also be provided, as time permits.
Jola Writes: This site, http://www.gotquestions.org, has some interesting subjects, particularly on Catholic things, like going to confession. It may inspire you, possibly? They seem to have an answer for everything !!!
Alice Answers: “GotQuestions.org” is a Protestant website. Its homepage explains that the statements about Catholicism were written by FORMER Catholics. Consequently, the opinions of these lapsed Catholic volunteers are not consistent with authentic Catholic beliefs, teachings and practices … particularly about the Sacrament of Penance … and they reflect an often subtle, yet consistent, anti-Catholic bias on most other things, as well.
Catholics must confess their sins to a priest because Jesus instituted the sacrament of Penance, which gave His apostles (and their duly ordained successors) the power to forgive sins: “If you forgive men’s sins, they are forgiven them; if you hold them bound, they are held bound.” (John 20:23)
Jesus also gave priests the authority to reconcile sinners with the Church: “All this has been done by God, who has reconciled himself to us through Christ and has given us the ministry of reconciliation.” (2 Corinthians 5:18)
The apostles were our first priests. Jesus instituted the sacraments of Holy Orders (the priesthood) and Holy Eucharist on Holy Thursday, at the Last Supper.
Sounds simple enough, doesn’t it? Then why does the Protestant website you cited, deny the need to confess one’s sins to a priest?
Most Protestants do not believe in an ordained priesthood, nor do they believe in the Real Presence of Christ in the Eucharist.
Our Catholic religion is the oldest and ONLY Christian Church that was ever personally founded by Jesus Christ, while he still walked the earth, some 2000 years ago.
The oldest Protestant denomination was founded 1517 years later by Martin Luther, an excommunicated priest who broke away from the Catholic Church, to start his own religion.
Methodists, Baptists and Presbyterians are splinter groups that broke away from the Lutheran religion, while Catholicism is the only religion that maintains an unbroken line all the way back to Jesus Christ. This is known as “apostolic succession”, while the divine truths that have been faithfully handed down to us Catholics from Jesus and the apostles, are known as “the sacred deposit of faith”.
Only Catholics can trace our faith directly to Jesus Christ, who appointed St. Peter as His earthly successor, the Pope. By contrast, Martin Luther, John Wesley, John Smyth and John Knox are founders of modern, novel, Protestant religions, which do not recognize the Catholic hierarchy of the Pope, bishops and priests, and which also deny or misconstrue many other eternal, Christian truths.
Since Protestants do not have ordained priests, they also reject previously mentioned Biblical passages about confessing sins to a priest (as well as a host of other things.) In short, they simply choose to interpret the Scriptures differently than Catholics, based on purely personal beliefs and feelings, a state which is manifest today by many thousands of different denominations.
Meanwhile, in spite of recent difficulties, Catholics continue to confess one creed, and faithfully participate in the one, holy, universal and apostolic church of Jesus Christ. Why? St. Peter probably explained it best: “And Simon Peter answered him: Lord, to whom shall we go? Thou hast the words of eternal life.” (John 6:68)
We are called to love our Protestant brothers and sisters in Christ, with whom we one day hope to be united in Heaven. Until then, we probably shouldn’t waste too much time arguing over doctrinal differences, but instead, spend each day focused on loving one another.
We should also be eternally grateful that our Catholic Church contains the fullest possible measure of all God’s grace and truth.
Jola, you were wise in choosing this authentically Catholic website, “Ask Me About God” to answer your question.
In Christ’s Love,
Alice
Worldly matters should not keep clergy (and lay people) from their sacred duty.
Scripture says the Clergy must Speak…..Paul says of the bishop: He must be able to encourage men in sound doctrine and refute those who oppose it (Titus 1:9). For the same reason God tells us through Malachi: The lips of the priest are to preserve knowledge, and men shall look to him for the law, for he is the messenger of the Lord of hosts (Mal 2:7). …..
Every Priest Must Preach – Anyone ordained a priest undertakes the task of preaching, so that with a loud cry he may go on ahead of the terrible judge who follows. If, then, a priest does not know how to preach, what kind of cry can such a dumb herald utter? It was to bring this home that the Holy Spirit descended in the form of tongues on the first pastors (Acts 2:3), for he causes those whom he has filled, to speak out spontaneously.
The People must pray for the clergy – Beloved brothers, consider what has been said: Pray the Lord of the harvest to send labourers into his harvest (Matt 9:38). Pray for us so that we may have the strength to work on your behalf, that our tongue may not grow weary of exhortation, and that after we have accepted the office of preaching, our silence may not condemn us before the just judge.
Whatever happened to well-read, theologically-knowledgeable heretics?
The modern heretic, all in all, is a different animal. If he has any interest in theology, it’s usually a negative interest; he wishes it would go away. It is an annoying fly in the ointment of his grand scheme to remake the Church in his likeness and image. He usually embraces heresy not because he makes a mistake while pondering theological nuances but because he has accepted the dominant cultural mores and social attitudes and is now intent on remolding Catholicism to fit them, rather than scrutinizing them in the light of Catholic teaching.
The ancient heretics eventually ran up against Church authority and, alas, made bad choices. Modern heretics make bad choices and then try to run over Church authority. “Minds no longer object to the Church,” wrote Abp. Fulton Sheen, “because of the way they think, but because of the way they live. They no longer have difficulty with the Creed, but with her Commandments … Briefly, the heresy of our day is not the heresy of thought; it is the heresy of action.”
Why Be Catholic? 11: Peace
…only one religion in the entire history of mankind—Roman Catholicism—possesses both a verifiable public Revelation and an unimpeachable authority for interpreting it. Once he is convinced of these two foundations, everything else follows as day follows night. A convinced Catholic has no need to agonize over the truth or falsehood of each individual element of the Catholic creed, or each individual moral precept. Thus Catholics will “no longer be children, tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness in deceitful wiles” (Eph 4:14). Confident that truth is not first one thing and then another, the Catholic knows the profound peace of being firmly and unalterably anchored not only in Christ’s grace but also in His truth.
This peace is imparted even more deeply by the Catholic’s realization that the sheer sublimity of Catholic teaching and the incomparable means of holiness offered by the Church are such that nothing better can be found by any person who truly seeks perfection. The nobility and consistency of the Church’s teachings, the supreme blending of the spiritual and the material in her sacramental system which speaks so powerfully to the nature of man, the riches of the Catholic tradition in guiding souls, and the extraordinary spiritual power witnessed in the lives of her saints: These are but so many reminders that it is quite impossible to attain through any other means anything which so perfectly answers the highest aspirations of the human heart….
Doug Lawrence's Catholic Site
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