Category Archives: New Evangelization

Angie Windnagle, aka yellowpelican.net is a faux Christian, a heretic & fellow enemies, merchants, money-changers of the New Evangelization.

As well:  @_Leila, @lifting_e, @HaleyCarrots, @ElizabethFoss, @thejulieview, AnneMarie Miller, Damien & Simcha Fisher, the Fishers are well known trolls in the Catholic blogosphere. All are internet bullies.

Love ye one another?  I follow Jesus Christ.  I shudder to imagine whom they follow? The Young and the Merciless!!! Young the Merciless!!!

If I speak in the tongues of men or of angels, or if I have the gift of prophecy and can fathom all mysteries and all knowledge, or if I have a faith that can move mountains, or if I give all I possess, or if I am God’s gift to blogging…about thirty pieces of silver should do it!

For all, and for Agellius and Deus Nobiscum, who are merciless, and Emma King, whom, at least, was gracious in her request, Prayers Against Scrupulosity by St John of Avila, Doctor of the Church:

“Trust in the Love of God
It is very plain, my dear, that you cannot bear being put to the test, nor have you yet emerged from spiritual childhood, for when your heavenly Bridegroom ceases to smile on you, you immediately imagine He is displeased with you. Where are the signal favours which you received from His blessed Hand as a pledge of His special love for you? Ought you so soon to forget how He has cherished you? Or to believe that God would lightly withdraw affection He bestowed so fully? Why did He grant so many proofs of it, if not to make you trust Him?

God Loves You Because He Is Good, Not Because You Are
As I have often repeated, God loves you as you are. Be content that His love should come from His goodness, and not from your merits. What does it matter to a bride if she is not beautiful, if the bridegroom’s affection for her makes her seem so in his eyes? If you look only on yourself, you will loathe yourself and your many defects will take away all your courage.

He Looks at You Through the Apertures of His Wounds
What more have you to wish for? In heaven there is One to Whom you appear all fair, for He looks at you through the apertures of the Wounds He received for you: by these He gives you grace, and supplies what is lacking in you, healing you and making you lovely. Be at peace : you are indeed the handmaid of the crucified Christ: forget your past misdoings as if they had never been. I tell you, in God’s name, as I have done before, that such is His holy will.

May God’s mercy shelter you beneath His everlasting love, as I desire, and pray, and trust that it may, and for this I bid you hope.”

Jesus distastes Catholic fascists, aka scribes & Pharisees.

Self-Righteous Catholics: Jesus prefers sinners to hypocrites & “fake saints”

Self-Righteous Catholics: Pope Francis says self-righteous doomed…

Mean, Greedy, Nasty, Lying, Merciless, Cruel, Neurotic, Pharisaical Catholics

Urgency

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robert_barron
-from an article Bishop Robert Barron

“According to Catholic ecclesiology, the Church is not primarily an institution, but rather the prolongation of the Incarnation across space and time, the mystical body of Jesus through which people come to an encounter with the Lord. When this organic relationship between Jesus and his Church is forgotten or occluded, a stifling institutionalism can follow, and this is precisely why Francis insists, “we cannot passively and calmly wait in our church buildings; we need to move from a pastoral ministry of mere conservation to a decidedly missionary pastoral ministry.”

This evangelical urgency, which Pope Francis gets in his bones, is the leitmotif of this entire Apostolic Exhortation (Evangelii Gaudium). He knows that if Catholicism leads with its doctrines, it will devolve into an intellectual debating society and that if it leads with its moral teaching, it will appear, especially in our postmodern cultural context, fussy and puritanical. It should lead today as it led two thousand years ago, with the stunning news that Jesus Christ is the Lord, and the joy of that proclamation should be as evident now as it was then. The Pope helpfully draws our attention to some of the countless references to joy in the pages of the New Testament: “‘Rejoice!’ is the angel’s greeting to Mary;” in her Magnificat, the Mother of God exults, “My spirit rejoices in God my savior”; as a summation of his message and ministry, Jesus declares to his disciples, “I have said these things to you so that my joy may be in you and your joy may be complete;” in the Acts of the Apostles, we are told that “wherever the disciples went there was great joy.”

The pope concludes with a wonderfully understated rhetorical question: “Why should we not also enter into this great stream of joy?” Why not indeed? Displaying his penchant for finding the memorable image, Pope Francis excoriates Christians who have turned “into querulous and disillusioned pessimists, ‘sourpusses,’” and whose lives “seem like Lent without Easter.” Such people might be smart and they might even be morally upright, but they will never be successful evangelists.

Once this basic truth is understood, the rest of the church’s life tends to fall more correctly into place. A church filled with the joy of the resurrection becomes a band of “missionary disciples,” going out to the world with the good news. Ecclesial structures, liturgical precision, theological clarity, bureaucratic meetings, etc. are accordingly relativized in the measure that they are placed in service of that more fundamental mission. The pope loves the liturgy, but if evangelical proclamation is the urgent need of the church, “an ostentatious preoccupation with the liturgy” becomes a problem; a Jesuit, the pope loves the life of the mind, but if evangelical proclamation is the central concern of the church, then a “narcissistic” and “authoritarian” doctrinal fussiness must be eliminated; a man of deep culture, Pope Francis loves the artistic heritage of the church, but if evangelical proclamation is the fundamental mission, then the church cannot become “a museum piece.” This last point calls vividly to mind something that Angelo Giuseppe Roncalli said on the eve of the conclave that would elect him Pope John XXIII: “We are not here to guard a museum but rather to cultivate a flourishing garden of life.”

When he spoke at the General Congregations, the meetings of Cardinals in advance of the conclave of 2013, Cardinal Bergoglio reportedly brought to his brothers’ attention with great passion the need for the Church to look beyond herself. This preoccupation is echoed in paragraph 27 of Evangelii Gaudium: “I dream of a ‘missionary option’; that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation.” And this in turn echoes a word that John Paul II spoke to the bishops of Oceania in 2001: “All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion.” And the mission, once again, is none other than drawing the entire human race into a relationship with the living Christ. There is much here, I would suggest, with which evangelicals can resonate.

Pope Francis realizes that in our postmodern framework, appeals to the true and the good often fall on deaf ears. Indeed, if the dictatorship of relativism obtains, then who are you to tell me what I ought to think or how I ought to behave? This is why the pope calls for an active exploration of the via pulchritudinis (the way of beauty). It is best for the evangelizer to show the splendor and radiance of the Christian form of life, before he or she would get to explicit doctrine and moral commands. This involves the use of classical artistic expressions of the Christian faith as well as contemporary cultural forms. Indeed, says the pope, any beautiful thing can be a route of access to Christ.  (Ed.  Amen!  Amen!  That is the point!  It is beautiful, not in and of itself, rather as reflection of the Divine beauty Who created it!!!  God is not being coy.  Rather, we are being obstinate, refusing to behold!  He reveals Himself, His Truth, all around us, every day!!  Or do you REALLY believe the beauty of the Heavens is pure, mere accident?  Tell me, please, of the most beautiful accident you have ever witnessed?  Do tell?  Even God’s “accidents” are breathtaking for us to behold!  They are.)

Love, and in earnest to do His will!!!
Matthew

“Confessions” -St Augustine

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Sinner, never despair.  Saint, never despair of the sinner.  His mercy is AWESOME!!!!  Is 55:8.  Just ask Augustine.

I am in my third course towards my Masters in Unitive (Spiritual) Theology through the Avila Institute.  Beyond the general phylum of Theology, the discipline bifurcates into Speculative and Unitive.  Speculative covers the WWJD? type of questions, the “what-ifs” of theology.  Unitive covers the more intimate, mystical aspects of theology of the soul aspiring and coming into union with the Divine.  Unitive has the reputation of being, by far, the more interesting of the couple, if you’re into that kind of thing.  I am.  Studying the great souls of the Catholic tradition and their writings, the written word abides, rocks.  Nobody ever said it would be easy, though.

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“Confessions” written by St Augustine in the very late 4th century (397-400 AD) is a classic of Catholic spiritual writing.  It is a slog, though.  Depending on the translation you choose, Thees and Thous abound!  My most tedious and time consuming reading assignment, so far.  Augustine was a professional in and teacher of rhetoric, a big deal in the ancient world.  So, to say he was long-winded would be kind.  His complex sentence structure and detailed recounting tax the reader, they do.  Not all truth is contained in easy reads.  The majority of texts from the ancient world still in existence remain untranslated.  Deo gratias for audio books, particularly in one’s “mature” years, when the powers of concentration, thought, comprehension and eyesight wane, especially for amateur catechists and hagiographers, like me.  🙂

Augustine_Confessiones

Augustine recounts his life and the progression of thinking and grace therein.  I won’t boor you with the narrative.  There are plenty of resources for that.  However, his maturation in sexual matters is especially poignant and terribly, terribly, tragically relevant, I believe, for younger people, burning in the freshness and vitality of life with desire, AND camera phones, the work of the devil, if there ever was any!!!  I thank God every day there was no such thing in the eighties, and for photo processing, and photo technicians who would/do call the cops, sure deterrents.  Not so today.   Not so.  Mara, listen to daddy!!!!  Dear God, please!!!!  Custodia occulorum!!!!

“Oh! how many are lost by indulging their sight!St. Alphonsus de Liguori

Mk 9:47-48, Lk 11:34-36

Also a student of JPII’s theology of the body, which is beautiful, I have struggled in how to translate this non-sound bite wisdom into 21st century sound bites.  Here is my best attempt.  It makes sense.  It is logical, and beautiful, if we would have ears to hear, hearts to listen. The poison of sin fights violently against us and this thinking.  On the internet, everything is forever, eternal virtual life or living hell, depending on content of our choosing.

  • We did not create ourselves.
  • We were created.
  • We owe our Creator the debt of our being.
  • Part of the debt of our being is proper use of creation, including our bodies.
  • The proper use of our bodies is love for one other who truly loves us in return. A union which is faithful, fruitful, and free, i.e. marriage.
  • The Natural Law in philosophy indicates that by nature, by inspection, by reason, our love must be devoted to our complement, i.e. male & female.
  • To ignore the Natural Law is to ignore God and Him communicating through His creation.  It is sin, and an offense against God Who created us, to Whom we owe our debt of gratitude.  To Whom we must account for our use of His gift of life, and will.
  • The lover always wills the good of the beloved. This can never be manifested in the abuse of self or use/abuse of others.  This is the definition of love.  Use is the exact opposite, the negative, of love.  We use things.  We love people.  We must never turn people into things, even with their ignorant, willful permission.  We are all children of God; everyone, everyone.  Especially when that is most difficult to see in each of us.

Rapidly we prepare this year for Ash Wednesday, and to be told once more, “Dust thou art, and unto dust thou shalt return.  Repent, and believe in the Gospel!”

“Christian, remember your dignity, and the price which was paid to purchase your salvation!” -cf Pope St Leo the GreatSermo 22 in nat. Dom., 3:PL 54,192C.

“Christian, recognize your dignity and, now that you share in God’s own nature, do not return to your former base condition by sinning. Remember Who is your head and of Whose body you are a member. Never forget that you have been rescued from the power of darkness and brought into the light of the Kingdom of God.” -CCC 1691, St. Leo the Great, Sermo 22 in nat. Dom., 3:PL 54,192C.

Some of my favorites, though…

“…but I was intent on material things, but there found I no resting-place, nor did they so receive me, that I could say, “It is enough,” “it is well”:…”1

“…through my own swelling was I separated from Thee; yea, my pride-swollen face closed up mine eyes…by inward goads didst Thou rouse me, that I should be ill at ease, until Thou wert manifested to my inward sight. Thus, by the secret hand of Thy medicining was my swelling abated, and the troubled and bedimmed eyesight of my mind, by the smarting annointings of healthful sorrows, was from day to day healed.”2

“…as if I heard this Thy voice from on high: “I am the food of grown men and women…”,3

Love, His joy and mercy,
Matthew

1 Augustine, Saint (2014-09-20). Confessions (Illustrated) (Kindle Locations 1732-1733). . Kindle Edition.

2 Augustine, Saint (2014-09-20). Confessions (Illustrated) (Kindle Locations 1739, 1742-1744). . Kindle Edition.

3 Augustine, Saint (2014-09-20). Confessions (Illustrated) (Kindle Location 1788). . Kindle Edition.

“His Mercy anticipates us.” -St Augustine

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theresa_noble_fsp
an excerpt from an article by Sr. Theresa Aletheia Noble, FSP, (Daughters of St Paul) a former atheist who, thanks to the grace of God, has returned to the faith she was raised in and now tries to help others bring their loved ones back to the faith. A few years after returning to the Church, she heard God calling her, so she left her job in Silicon Valley to join the Daughters of St. Paul. She now lives in Miami, where she prays, evangelizes, bakes bread, and blogs.

“Mercy is dependent on justice and the concept of sin because when God shows us mercy, it is so He can forgive our sins.

So what meaning does mercy have in a world that does not believe in sin?

I used to not believe in sin. I was an atheist who had a moment of instantaneous conversion back to belief in God. However, my journey back to the Church was not so immediate. It was a slow and gradual process (Ed. gradualism, anyone?). It was a process in which God and other Christians showed me love, patience and acceptance as I stumbled along. Finally, I began to intellectually assent to the teaching authority of the Church, including sin as defined by the Church.

But in the early months of my conversion, my repentance and my sins were not God’s focus. The focus was how much God loved me. I’ll never forget the feeling of those first months. I walked around as if cradled in the hand of the Creator, simply basking in His loving gaze.

And I continued sinning. Seriously.

But I now knew a God Who loved me. And His merciful love anticipated my repentance. He did not draw back in disgust at seeing my lack of repentance. He did not smite me as I stood for continuing in my former way of life. He entered my soul and embraced me precisely where it was darkest. In the areas where I was dead, Jesus died with me.

Eventually, through my relationship with God, I felt an invitation to return to the Church. I was baffled and disgusted. I loved God, but I was not interested in returning to the Church. I wanted to love God on my own terms. But I knew God would only lead me to a place where he could love me more fully.

So, in obedience to the God I loved, I began to attend Mass more regularly.

One day I will never forget, I was getting ready for work and felt a sudden illumination of my conscience. It was as if I could finally see all my sins as God sees them, all I had done, all I was doing and all I would continue to do as a sinful human being. I collapsed, sobbing on the floor (Ed. the gift of tears).

This was a moment of mercy.

But God’s mercy did not begin in that moment. God began showing me mercy much earlier on; his mercy anticipated my repentance. It was the anticipatory, non-contingent nature of this mercy that led me to repent. God loved me in the midst of my darkness because he knew that it was only his blazing love that could save me.

This is how God loves us. He extends his mercy to us throughout our lives, up until the last breath we take. His mercy anticipates our cooperation. His mercy anticipates our repentance. His mercy anticipates our return to Him.

God is outside of time so His mercy on human beings with free will is not contingent on what we do. He pours it out on us always because it is part of His nature to be merciful.

Every day. Every hour. Every minute.

If our hearts are unrepentant, we cannot receive the fullness of God’s salvific graces, but that does not mean His merciful love goes to waste. Rather, if we are even slightly cooperative, it can slowly soften our hearts and help us see truth.

God bears with our sins in order that we may repent: “But you have mercy on all, because you can do all things; and you overlook sins for the sake of repentance” (Wisdom 11: 23).

What does this reality mean in this Year of Mercy?

It means we are called to show others God’s mercy in this same way. We are called to show others a mercy that does not begin with pointing out another person’s sin. (This is particularly true if another person does not even believe in the concept of sin.)

Mercy begins with the person, where he or she is, and leads that person back to God. Mercy puts the other person’s spiritual well-being first and creates space for the gradual nature of conversion. Mercy respects that slamming the Ten Commandments or the Catechism in someone’s face is often going to be useless if the other person does not first accept God’s love, or the basic fact of His existence.

Mercy anticipates judgment and pointing out sin with love.

A merciful anticipatory love does not dismiss sin as unimportant. Mercy does not skip over sin and pretend that all is well.

As St. Augustine wrote: “His mercy anticipates us. He anticipates us, however, that we may be healed.”

But mercy does not prioritize sin.

Mercy prioritizes God’s healing love, so that we may come to understand our sin, repent of it and be healed.

Thomas Aquinas refers to God’s mercy as that which “dispels misery.” We are called to accompany others on this journey in which God wants to dispel misery. It is a journey that sometimes requires our patience as we walk with others who do not even recognize their sin as misery.

But this is the same journey we walk with our patient, merciful God who surrounds us with his mercy now, before we are perfect, so that we can be perfected in his merciful love.”

Love, and rejoicing His mercy anticipates me!!!
Matthew

The Mystical Body of Christ – Why the Catholic Church?

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The “cause” for the canonization of Archbishop Sheen (1895-1979) was opened in 2002. The enthusiasm for the cause of a deceased holy person of heroic virtue is called its “cultus”, or cult, in the most positive sense of the word. The enthusiasm by those who hold a special devotion to the Virgin Mary is her “cult”. Get it?

I attended an informal informational meeting in Chicago a while ago on the status of the good archbishop’s cause. Very interesting, to say the least. His beloved memory now bears the title Venerable. The Vatican is very interested in his cause, as he would be the ONLY beati to have won an Emmy!!! Take THAT modern media!!! A SAINT amongst ye!!!

Only Catholics could create the current situation though, sadly. Catholics!!!!!!!! Grrrrrrr!!!!! 🙁 . The cause is currently in stasis. 🙁 Miracles are good to go, except the good archbishop was buried in New York, where he did much of his work and ministry. His home diocese, where any cause must begin, is in Peoria, IL.

Wait!!!! It gets better!!! Part of the official process of canonization is there must be a formal, very formal, examination of the remains of the candidate of heroic virtue in the home diocese, called the “elevation” of the remains, to a place of honor and respect, and the removal, get your Catholic dictionaries out!, of the “first class” relics, i.e. actual parts of the remains!

You guessed it!!!! There is a kerfuffle!!! It seems New York, typical, after many, many promises to release the remains and remove them to Peoria, has reneged. Internal Church politics stands in the way of sainthood!!! There is no current Church process around this!!!! So, we’re and the good archbishop’s cause is stuck!!! Do you see why the typical expression in the Vatican is “Come and see me on Wednesday, and I’ll get back to you in 300 years!!!!! Catholics!!!! My greatest frustrations in the life of faith are Catholics!!!!! I pray for that same Spirit who comforted the Lord with His Keystone Cops Apostles!!!! 🙁 Who knows WHAT generation of our children may yet enjoy this great celebration. 🙁

http://www.archbishopsheencause.org/

CaseyChalk
-by Casey Chalk, a “revert” to the Catholic Church, who was raised Catholic, left the Church with his parents for Evangelicalism & Presbyterianism, spent time in Thailand, and has now returned to the Church of his birth.

“A good friend and elder at my former Presbyterian (PCA) church once invited me over for beers and conversation several months after my decision to become a Catholic. In that exchange, he expressed what he termed as his predominant concern with my entrance into the Catholic Church: that the decision embraced a form of sacerdotalism, effectively putting certain individuals – be they priests, bishops, cardinals, or the pope – or even the institutional church, between the individual and God. This mediated reality, my friend believed, was in some sense an affront to Biblical Christianity, presumably because it obscured or obstructed the primary mediatory role of Jesus Christ, the God-man. Venerable Fulton J. Sheen, one of the most iconic American Catholic figures of the 20th century, would respectfully disagree.

Fulton Sheen died on this day 36 years ago: December 9th, 1979, before I was even born. Yet his influence is felt far beyond the end of his earthly life and reaches far beyond the millions of American radio listeners and television viewers he reached. Even the Redemptorist parish I attend in Bangkok, Holy Redeemer Catholic Church, bears Sheen’s mark. The architectural design of the parish, built to model the traditional Thai Buddhist wat, was an idea suggested by Sheen himself during a visit to Thailand.

Sheen’s writings and teachings likewise continue to influence Christians and non-Christians the world over, largely because Sheen so accurately recognized philosophical and religious trends that increasingly were dominating our culture. Take for example the individualist tendencies of our current age, asserting that no institution or denomination is needed between man and God. Many people, even those with robust prayer lives or strong convictions in historical doctrines regarding Christ or Holy Scripture, hold such a “low church” position. Indeed, some form the limits of their Christian experience around the reading of the Bible or other spiritual literature, listening to podcasts or sermons in the privacy of their homes or cars, and maybe the occasional Bible study or prayer group.1 To this popular, commonly Protestant trend, Sheen’s The Mystical Body of Christ offers a surprisingly Scriptural critique. Indeed, Sheen’s presentation of the Church as Christ intended and directs it stands in contrast even to those Protestants – be they Reformed, Evangelical, or Mainline – who affirm some conception of the visible Church, since, Sheen argues, even these efforts lack a fully Biblical account of the Church as Christ’s very own mystical body.

Biblical Foundations for the Mystical Body of Christ

Sheen begins by citing Fr. Emil Mersch – who observed that the New Testament’s use of “kingdom,” “mystery,” and “life” all appeal to different aspects of the same reality: the mystical body of Christ2. Sheen argues that the Mystical Body is not an abstraction, but “something visible and invisible, something tangible and intangible, something human and something Divine; it refers to a reality which is the subject of attribution, of properties and rights, to an organism with a supernatural soul, to a prolonged Incarnation, to the extension of Bethlehem and Jerusalem to our own days, to the contemporary Christ: the Church.3 We share a bond with Jesus quite different than what we might share with any other religious teacher or philosopher: a life of which we are partakers, in His earthly life, His glorified life, and His mystical life.4 The third of these, the mystical life, He continues to live through us by means of His Holy Spirit, which was given quite publicly to the visible Church at Pentecost.5

In this reality, Christ is the Head, His people are His body: “Christ is our contemporary.”6 With exacting exegetical detail of the Biblical texts, Sheen demonstrates that one cannot separate Christ from His mystical body, and that the “spiritual, not religious” Christian ideal is untenable. Christ identified Himself too intimately with His followers to believe otherwise: Sheen notes that our Lord taught that He and His body would be one, referring to such Gospel passages as the vine and the branches (John 15:5), or “He that heareth you, heareth me” (Luke 10:16).7

Also central to this argument is Sheen’s analysis that St. Paul’s language of the body of Christ in 1 Corinthians must be properly understood not as a post-facto Pauline analogy, but as a reality that preceded the Apostles in the very life of Christ.8 Indeed, it was Christ Himself who said he would assume another body in John 20:17.9 The Church would be this body, not physically or morally, but mystically and intimately united to the risen and ascended Christ. Sheen helpfully articulates:

‘He said that whatever happened to Him as Head would happen to His Body; if He was persecuted His Body would be persecuted; if He was hated His Body would be hated; if the world did not receive Him it would not receive His Body, for the servant is not above the master…. The relation would be so close between the members of that Body and Himself, that anyone [who performed a work of mercy for one His members] would be doing the service unto Him. It would seem that He had exhausted all analogies to mark the unity between Him and His new body; but the night before He died, He said that He and His flock were not to be one merely as shepherd and sheep, they were to be one as He and the Father are one.10’

The Mystical Body of Christ is His Church

Building upon this identification of Christ with His Church, St. Paul and St. John extend these analogies of mystical union to include a building (1 Corinthians 3) and marriage (Ephesians 5, 2 Corinthians 11, Revelation 19, 21).11 The Church effectively extends Christ “beyond the space of Palestine and the space of thirty-three years to prolong His influence unto all times and to all men.” “Without the Church,” Sheen asserts, “Christ would be incomplete,” for the Church continues the Incarnation.12 The “actions of the Mystical body are the actions of Christ.”13 Through Christ, the ultimate prophet, priest and king, the Church would extend “His posthumous Self, His prolonged Personality… Very simply they were to do the same three things as He had done in His earthly life: they were to teach, to govern, and to sanctify.”14 These include the Church’s mission to baptize, to perform the Eucharist, and to forgive sins (Matthew 28, Luke 22, 1 Corinthians 11, John 20).15 Sheen’s analysis strikes at the heart of much contemporary Christian spirituality and Protestant religiosity:

‘How far removed is this doctrine of the Church from the false conception of those who would accuse the Church of standing between Christ and us? How often we hear it said: “I do not want an organization between Christ and me,” or “True religion consists in union with Jesus of Nazareth without priest, or prelate, or sacrament.” Anyone who understands the Scriptures will see that the Church does not stand between Christ and me. The Church is Christ16’

The Church, if she is truly Christ’s mystical body, cannot then be some voluntary organization, as if the Apostles heard Christ’s message and on the “basis of their common faith” agreed to form a religious society. No, Sheen declares, the Church began “the very moment” the Word became flesh and dwelt among us.17 Anyone then who claims the visible, institutional Church and its sacramental system is an “obstacle” to a relationship with Christ has misunderstood “the meaning and beauty of the Incarnation of our Lord.”18 Through the Church, Bethlehem is revived in every baptism, “the Cenacle in every Mass, the instruction of the doctors of the Temple in every definition, the pardon of Peter in every absolution, and the Crucifixion in every persecution.”19 Rather than an obstacle to relationship with Christ, the Church is the very means by which that relationship is fostered.

The Catholic Church as Christ’s Mystical Body, Preserved by the Holy Spirit

Christ is of course the head of this mystical body – per St. Paul’s teaching in Colossians 1:18. Yet if Christ is the head, one might reasonably ask, which conflicting group or sect within Christianity is the “one Body of Christ”?20 According to Sheen, the “obvious way” for Christ to identify His post-ascension body would be “through a visible head or a primate.”21 This is appropriate, he contends, because the “democratic form of government” visible in many forms of Protestantism is problematically individualistic:

‘…each individual [is] his own supreme authority, allowing him either to interpret the Scriptures privately or else interpret his own religious experiences without any dictation from without. Religion on this theory is a purely individual affair: each one casts his own vote as to what he will believe, rejects all creeds, beliefs, and dogmas which run counter to his moods and prejudices, determines for himself the kind of a God he will adore, the kind of an altar before which he will kneel – in a word, he worships at the shrines his own hands have made.22’

Rather than this subjective, individualist model, Christ gave us what Sheen calls the “monarchical” model, citing Matthew 16, where He rejects both what “men say” about who He is, and even what the Apostles together say about who He is (the “aristocratic model”), but ultimately affirming St. Peter’s declaration that He is the son of the living God.23 Peter had divine assistance, the keys to the kingdom (Matthew 16), and the commission to feed Christ’s lambs (John 21). This is not to say that St. Peter is “a Head apart from Christ.” Rather, he is “one authority with Him,” the “visible representation, the concrete symbol, the vicar of the Sender among the Sent.”24

Sheen further argues that it was the Holy Spirit who conceived the Church in the incarnation, guided St. Peter’s declaration of Christ’s divinity, and who remains its very soul, and speaks first not through inspired writings, but a “voice,” carried by the Apostles and their successors.25 This is to contrast the Catholic conception of Holy Tradition, Holy Scripture, and magisterial teaching, as cooperating spheres of authority, against the Protestant doctrine of sola scriptura. Indeed, it was the Holy Spirit, acting as the soul of the Church, who inspired the writings of Holy Scripture and guided their collection and inclusion into a canon. The Bible stands not on its own but “within the life of the Church.” It is the Church that “makes its meaning clear.”26 And if the Holy Spirit is the soul of the Church, “there can be no contradiction, no variety of opinions, no divided loyalties, no half-truths, no schisms, no heresy where God is.”27

Moreover, the Holy Spirit vivifies the Church to maintain its four marks so that neither sin nor scandal within the ranks can nullify her intrinsic holiness.28 Sheen observes, “the world has yet to point out a single age in which the Church has not produced her heroes whom she calls saints.”29 The last mark, the Church’s apostolic character, is best understood within the Catholic paradigm as requiring a discernible “origin or source.” Sheen elaborates: “it would be too late for her to begin sixteen hundred years after the life or our Lord; it would be too late for her to begin even twenty years after the life of Christ. She must be in intimate contact with Him from the beginning.” He cites several pieces of evidence of this from Scripture and history. These include the choosing of Matthias (a witness to the resurrection) to replace Judas in Acts 2 and the centrality of the appeal to Apostolic origin by the immediate successors of the Apostles: “Everywhere in the early Church the test was: ‘What is the source of your authority and truth?’ It if did not come from Christ and the apostles, it was false.”30 What a remarkable testament it is that the Catholic Church, longer than any nation, empire, or heretical movement has withstood the test of time: “Who today venerates Eutyches? Where are his disciples? Who today knows of Novatian?”31 Because it is the Holy Spirit alive within the Church, she cannot be killed.32

Further Implications of the Mystical Body of Christ

Having presented His biblical argument for the Mystical body of Christ — and that it be identified with the Catholic Church — Sheen devotes the remainder of his book to exploring many other realities that flow from this initial truth: the infallibility and unique authority of the Church, the role of the priesthood and individual Christians in this mystical body, the communion of the saints, the value of reparation, and the expansion of the body throughout the entire world. 33 Of particular interest to Protestants investigating Catholicism, Sheen devotes a chapter to the role of Mary, the mother of God, as mother also of His mystical body. The bishop explains that this is a natural logical progress: “if the fullness of Christ embraces not only His historical Life in Galilee but also His Mystical Life in the Church, then should not Mary be not only the Mother of the physical Christ, but also the Mother of the fullness of Christ or the Mother of the Church?”34 Also of potential interest to Protestants are chapters on how the sacrifice of the cross is translated to the sacrifice of the Mass, Sheen arguing that the sacrifice of the Cross is “complete and perfect in it itself,” yet “not complete as regards us; the merits of that great redemptive act have to flow unto us.”35 The Eucharist then serves to project Christ’s sacrifice into the present: “the Mass is the one thing in the world which makes it possible for us who live in the [present age] to share in the sacrifice of Calvary…. The Mass is Calvary realized, made present, contemporized, lifted out of the limit of space and time living in the members of the Mystical Body….36

The Mystical Body of Christ is a helpful – nay, essential – concept for how Christians should understand their role individually and corporately to Christ their Lord and Savior. This is the way Christ wanted it: for His Church to be the extension of His earthly ministry projected through time and space to our present era. To respond to the legitimate concern of my Presbyterian elder friend: Christianity at its core is sacerdotal — the Incarnation, the beginning of the Church on earth, exemplifies God’s extension of grace to Christians through matter. Christ then, fully God and fully man, is Himself a sacerdotal figure, mediating between man and God in His very flesh. It is entirely fitting then that Christ would appoint members of His own mystical body to do exactly what He had done: bear God’s authority and mediate between members of His body and the eternal God. In Sheen’s analysis, this does not detract from Christ’s mediatory role; it preserves and perfects it.37

Venerable Fulton Sheen, one of America’s great defenders and explicators of the Catholic faith, pray for us!

  1. Sheen’s own critique of Protestantism is quite prescient. In his 1935 introduction to the book, he notes that Protestant churches “no longer claim to be Divine or to be Deposits of Revelation.” He asserts that Protestantism has been reduced to “the individualistic type of religion in which each man’s subjective religious experience determines the God he will worship and the altar he will serve,” or a “purely social form of religion.” See Fulton J. Sheen, The Mystical Body of Christ (Ave Maria Press, Notre Dame, IN, 2015), p. 2.
  2. The reader should take note that in addition to the extensive Biblical exegesis Sheen offers in the main body of his work, the footnotes of the text supply a wealth of additional Biblical references and analysis that should not be overlooked.
  3. Sheen, p. 5.
  4. Sheen, p. 7.
  5. Sheen, p. 15.
  6. Sheen, p. 18.
  7. Sheen, p. 20.
  8. Sheen, p. 56.
  9. Sheen, p. 37.
  10. Sheen, p. 27.
  11. Sheen, p. 29.
  12. Sheen, p. 41.
  13. Sheen, pp. 42-43.
  14. Sheen, p. 45.
  15. Sheen, p. 32.
  16. Sheen, p. 33.
  17. Sheen, p. 48.
  18. Sheen, p. 49.
  19. Sheen, p. 50.
  20. Sheen, p. 51.
  21. Sheen elsewhere explains that baptism is the mechanism for incorporation into the Mystical Body of Christ. See Sheen, p. 298.
  22. Sheen, p. 57.
  23. Sheen, p. 58.
  24. Sheen, p. 59.
  25. Sheen, pp. 61-63.
  26. Sheen, p. 66.
  27. Sheen, p. 304. Sheen extensively highlights the evidence for the historicity of the primacy of St. Peter and Rome in his footnotes for Chapter Three. See Sheen, pp. 305-308.
  28. Sheen, p. 75.
  29. Sheen, p. 79.
  30. Sheen, p. 81.
  31. Sheen devotes an entire chapter to explaining how scandals in the Church can be reconciled with her role as Christ’s mystical body. In rhetorical flourish typical of the bishop, Sheen exhorts the Church’s detractors to “reveal the worst, for it will only help to make clear her true nature.” See Sheen, p. 99.
  32. Sheen, p. 85.
  33. Sheen, pp. 86-88.
  34. Sheen, p. 91.
  35. Sheen, p. 96.
  36. Sheen argues that “the Infallibility of the Church is nothing more than the Infallibility of Christ,” and asks rhetorically whether the Holy Spirit died after Pentecost or the early councils of the Church. See Sheen, p. 117, 121. On the unique authority of the Church, Sheen observes, “a book could not preserve [Christ’s] authority, for the book needs interpretation, and who would interpret it?” See Sheen, p. 134.
  37. Sheen, p. 225.
  38. Sheen, p. 242.
  39. Sheen, p. 247, 249.
  40. It is in this book that one of Sheen’s most famous aphorisms can be found: They do “not really hate the Church; they hate only that which they mistakenly believe to be the Church.” See Sheen, p. 140.

Prayer for the Canonization of Venerable Fulton Sheen

Heavenly Father, source of all holiness, You raise up within the Church in every age men and women who serve with heroic love and dedication. You have blessed Your Church through the life and ministry of Your faithful servant, Archbishop Fulton J Sheen. He has written and spoken well of Your Divine Son, Jesus Christ, and was a true instrument of the Holy Spirit in touching the hearts of countless people.

If it be according to Your Will, for the honor and glory of the Most Holy Trinity and for the salvation of souls, we ask You to move the Church to proclaim him a saint. We ask this prayer through Jesus Christ, our Lord. Amen.

Imprimatur:
+Most Reverend Daniel R. Jenky, C.S.C., Bishop of Peoria

Love,
Matthew

Christian Joy!!!: wimps need not apply…

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I have on the wall in my office the reproduction of a help wanted sign from Boston in 1910. It says, “Help Wanted: Irish need not apply!”

I think the Church and Jesus, the same thing, according to St Joan of Arc, should have signs which say “Christian Joy!: wimps need not apply!”

If it were easy, where would the glory be?

randy_hain
-by Randy Hain

“Here is something to ponder in the remaining days of Advent. I recently had coffee with a fellow Catholic who gloomily shared his ongoing struggles with overtly living out his faith in the real world and reluctance to discuss his faith with others. He made it clear that going to Mass on Sunday was all he could or should be doing. Unfortunately, this is a very common tale. The conversation became really interesting and a little uncomfortable when we discussed why people become apathetic about their faith, hesitate about converting or leave the Church altogether.

It became obvious to me after a few minutes that how my coffee companion presented his faith to the world and how others view the Catholic Church may be connected.

Why do some of our Catholic brothers and sisters lose their enthusiasm for the Faith? Why do some leave the Church? Why do those curious about the Church have reservations about converting? The unfortunate truth is that many (not all) of us make being Catholic look about as exciting as having a root canal. Each of the groups identified in these questions may be looking for inspiration from people who are truly joyful about Christ and the Church He founded. They want to see us have genuine passion for the Eucharist and the other Sacraments. They would love to see us have prayer lives worth emulating. Does the thought ever occur to us that our actions as well as our words are being observed by others and this places an important burden on our shoulders?

So, let’s ask ourselves: Are we “islands of joy” reflecting the light of Christ to others or have we lost our Catholic identity and become completely assimilated into the surrounding secular culture?

We might be tempted to say that we should not be responsible for helping the faith and spiritual welfare of others, but indeed we are partly responsible. We are here to help ourselves; our families and everyone we know get to Heaven. If we are living up to the world’s expectations and not showing others the light of Christ, the path to Heaven that leads through the Catholic Church will not be attractive to them. They will not see what is so special about being Catholic if those of us who are Catholic fail to live up to our responsibility. On the other hand, if we stay focused on serving Christ, living as faithful Catholics and pursue lives of personal holiness we will make the path to the Church look more appealing. They will want what we have and will seek us out to find the reason for our joy.

We have so much to be truly thankful for in our relationship with Christ and the truth and beauty of our Catholic faith. But, being truly joyful should lead to sharing that joy and the ability to express the truths of our faith in a way that shows the depth of our sincere belief and love to others. Consider this quote from writer Cormac Burke: “A Christian who is not convinced he has the Truth is not convinced he has Christ. Only convinced Christians have any chance of convincing others. Half-convinced Christians won’t even half-convince anybody. They won’t convince at all.”

St. Paul reinforces the call to be joyful, “Rejoice always. Pray constantly. Give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:16-18). The Apostle makes it sound simple, but why do we struggle to do something that appears to be so easy? We all deal with various forms of adversity. Some of us are unemployed, some are dealing with illness and others are struggling with relationship or financial problems. The current economic crisis, the global attacks on religious liberties and the relentless attacks on the Church by the secular media have made many of us apathetic, gloomy and frightened. These are real obstacles to joy and they must be acknowledged, but should remember to “Rejoice in your hope, be patient in tribulation” (Romans 12:12).

As tough as things may be, Catholics have work to do for Christ. Like the early Christians, we too are called to share the Good News. Do you recall that in the life of St. Paul he was shipwrecked, imprisoned, beaten, starved and stoned? He showed incredible courage and fortitude to share his joy and the message of Christ to the Gentiles despite his suffering. We should follow his example today.

For Catholics, joy in the midst of extreme adversity is our obligation and our duty. Remember that we are not alone. Our faith in Christ and our devotion in the Sacraments that bind us to Him will see us through the tough times and help us share a joy which will not evaporate in the face of tough challenges. Be encouraged by our Lord’s words, “I have told you this so that you might have peace in me. In the world you will have trouble, but take courage, I have conquered the world” (John 16:33).

It is so easy to get lost in our problems and forget to be joyful. It happens to me and just about everyone else I know. But, remember that we are surrounded by people who are watching us. They may be seeking Him and looking for someone, anyone, to show them the way to Christ. They could learn from our good example, be inspired by our joy and be encouraged by our faith journeys if we will only remember that we are called to share the Good News. If we are gloomy, frustrated, inward-focused and critical of the Church we will never be able to help anyone and may put our own salvation at risk.

Six Practical Steps to Catholic Joy this Advent

Let me leave you with six simple actions which I try to follow in my desire to be joyful. This is by no means the definitive list and I would love to learn what others are doing, but here is what often works for me:

Surrender to Christ. Every day I recommit to putting Him first in all areas of my life.
Give up my burdens to Jesus in daily prayer. I can’t do it alone and I need His help!
Go to frequent Reconciliation. Unburdening my soul of sin brings me peace and joy.
Be thankful for my blessings. I can gripe about my problems or I can focus on all of the incredible blessings in my life and express my gratitude to the Lord in prayer.
Stay out of the “Catholic Cafeteria Line.” I fully accept the teachings of the Catholic Church and follow the Magisterium. I don’t follow the parts I like and reject those I do not like. I know that what I may not understand will be revealed to me over time if I have faith. (Ed. doing your homework wouldn’t hurt either!)
Start with the end in mind. Are my actions each day serving Him? I hope to hear Jesus say at the end of my life on earth, “Well done, good and faithful servant.” My goal is Heaven and I must live a life that leads me there.

I am not sure where you are on the “joy spectrum,” but please reflect on this post and take it to prayer. Ask yourself if you find it difficult or easy to share your joy. Reflect on the obstacles between you and the fuller, engaging and joyful Catholic life which awaits us all. Remember that Jesus is coming to us next week and our hearts and minds must be prepared. As for me, I personally subscribe to the thinking of Pope Francis in the apostolic exhortation Evangelii Gaudium (The Joy of the Gospel): “An evangelizer must never look like someone who has just come back from a funeral! Let us recover and deepen our enthusiasm, that delightful and comforting joy of evangelizing, even when it is in tears that we must sow.”

Love, (…and as my mother always used to say to her six children through loving, gritted teeth!!! “You’re going to take those swimming lessons, and you’re going to LIKE IT!!“)
Matthew 🙂

Faith means to stay – the Faithful, momentary Sorrowful Mother

keep-calm-for-i-have-overcome-the-world

Jn 6:68

This 13th-century hymn is variously attributed to Gregory I, Bernard of Clairvaux, Pope Innocent III, St. Bonaventura, Jacopone da Todi, Pope John XXII, and Pope Gregory XI, and others; translated from Latin to English by Edward Caswall (1814-1878). It was the liturgical sequence for the Seven Sorrows of the Virgin (Sept. 15 and the Friday before Palm Sunday). It is no longer used on the Friday before Palm Sunday and is optional on September 15, but it continues to be sung at the Stations of the Cross during Lenten services. It was not admitted as a liturgical sequence until 1727, and musical settings are more numerous after that date.

Stabat Mater Dolorosa is considered one of the seven greatest Latin hymns of all time. It is based upon the prophecy of Simeon that a sword was to pierce the heart of Our Lord’s mother, Mary (Lk2:35).

Prayer:

At the cross her station keeping,
Stood the mournful Mother weeping,
Close to Jesus to the last.

Through her heart, His sorrow sharing,
All His bitter anguish bearing,
Now at length the sword had pass’d.

Oh, how sad and sore distress’d
Was that Mother highly blest
Of the sole-begotten One!

Christ above in torment hangs;
She beneath beholds the pangs
Of her dying glorious Son.

Is there one who would not weep,
Whelm’d in miseries so deep
Christ’s dear Mother to behold?

Can the human heart refrain
From partaking in her pain,
In that Mother’s pain untold?

Bruis’d, derided, curs’d, defil’d,
She beheld her tender child
All with bloody scourges rent.

For the sins of His own nation,
Saw Him hang in desolation,
Till His spirit forth He sent.

O thou Mother! fount of love!
Touch my spirit from above;
Make my heart with thine accord.

Make me feel as thou hast felt;
Make my soul to glow and melt
With the love of Christ our Lord.

Holy Mother! pierce me through;
In my heart each wound renew
Of my Saviour crucified.

Let me share with thee His pain,
Who for all my sins was slain,
Who for me in torments died.

Let me mingle tears with thee,
Mourning Him who mourn’d for me,
All the days that I may live.

By the cross with thee to stay,
There with thee to weep and pray,
Is all I ask of thee to give.

Virgin of all virgins best,
Listen to my fond request
Let me share thy grief divine.

Let me, to my latest breath,
In my body bear the death
Of that dying Son of thine.

Wounded with His every wound,
Steep my soul till it hath swoon’d
In His very blood away.

Be to me, O Virgin, nigh,
Lest in flames I burn and die,
In His awful Judgment day.

Christ, when Thou shalt call me hence,
Be Thy Mother my defence,
Be Thy cross my victory.

While my body here decays,
May my soul Thy goodness praise,
Safe in Paradise with Thee.

Latin

Stabat Mater dolorosa
Juxta Crucem lacrimosa,
Dum pendebat Filius.

Cujus animam gementem,
Contristatam et dolentem,
Pertransivit gladius.

O quam tristis et afflicta
Fuit illa benedicta
Mater Unigeniti!

Quem maerebat, et dolebat,
Pia Mater, dum videbat
Nati paenas inclyti.

Quis est homo, qui non fleret,
Matrem Christi si videret
In tanto supplicio?

Quis non posset contristari,
Christi Matrem contemplari
Dolentem cum Filio?

Pro peccatis suae gentis
Vidit Jesum in tormentis,
Et flagellis subditum.

Vidit suum dulcem natum
Moriendo desolatum,
Dum emisit spiritum.

Eia Mater, fons amoris,
Me sentire vim doloris
Fac, ut tecum lugeam.

Fac, ut ardeat cor meum
In amando Christum Deum,
Ut sibi complaceam.

Sancta Mater, istud agas,
Crucifixi fige plagas
Cordi meo valide.

Tui nati vulnerati,
Tam dignati pro me pati,
Paenas rnecum divide.

Fac me tecum pie flere,
Crucifixo condolere,
Donec ego vixero.

Juxta Crucem tecum stare,
Et me tibi sociare
In planctu desidero.

Virgo virginum praeclara,
Mihi jam non sis amara:
Fac me tecum plangere.

Fac, ut portem Christi mortem
Passionis fac consortum,
Et plagas recolere.

Fac me plagis vulnerari
Fac me cruce inebriari,
Et cruore Filii.

Flammis ne urar succensus
Per te, Virgo, sim defensus
In die judicii.

Christe, cum sit hinc exire,
Da per Matrem me venire,
Ad palmam victoriae.

Quando corpus morietur,
Fac, ut animae donetur
Paradisi gloria.

Love,
Matthew

“Conscience is a window to Truth.” – Rev. Wojciech Giertych, OP, Theologian for the Papal Household

Wojciech_Giertych_810_500_55_s_c1

ROME, November 4, 2015 (LifeSiteNews) – Conscience is a window to truth, according to the pope’s theologian. And an act of conscience is an act of reason, not something to be confused with feelings.

Father Wojciech Giertych, Theologian for the Papal Household, aka Master of the Sacred Palace, sat down with LifeSiteNews during the final week of the Vatican’s Synod on the Family to discuss some of the issues considered during the international gathering of bishops called to address challenges to the family.

Father Giertych did not take part in the synod, and he was therefore not privy to any of the closed discussion occurring there, nor was he able to speak to specific synod developments.

However, the one on-call theologian for the pope, Father Giertych is a valuable resource on the Church’s teaching. And he was able to offer clarity on some of the moral areas discussed so widely at the synod.

Given the underlying question of conscience during the synod gathering, LifeSiteNews asked Father Giertych about the prevalent indifference to sin in society and its implications. He concurred that there is an absence of a sense of sin today in many parts of the world, with the effects carrying over into real consequences for people’s lives.

“If the perception of moral truth is unclear, then people are lost,” Father Giertych said. “People aren’t quite sure what is right and what is wrong.”

Following this, conscience is now often cited to allow permission for people to act on their impulses and desires, without regard for sin or consequence.

Specific to the synod, a term that received attention was “inviolability of conscience,” which seeks to establish an individual’s personal conscience as paramount, without necessarily first defining conscience.

Father Giertych told LifeSiteNews that we have to be careful in what we mean by the term “conscience.”

“Conscience is the act of practical reason,” he stated.

“Many people identify conscience with feelings,” said Father Giertych. “Feelings are secondary; conscience is a window to truth. … The conscience has to be formed to see the truth.”

We should not identify our conscience with our feelings, he continued. Rather, we have to go to the truth of the matter. And application of conscience is not an arbitrary thing.

“The idea of a subjective conscience, that I invent my moral principles as I go along – this is absurd. This is absolutely wrong.”
“You have to perceive the truth of the matter,” stated Father Giertych, “by reason.” This means taking all factors involved into account.

There are three specific criteria that determine an individual’s perception of the truth related to an act of conscience, Father Giertych told LifeSiteNews. These are the intention, the object of the act, and the circumstances. “If one is missing, then the whole act is inappropriate.”

The truth of an act of conscience can vary according those criteria.

One example he explained was the question of whether a doctor should amputate a patient’s limb. This is an extremely serious thing, and it would not be appropriate to take the limb in a medical setting where it could be saved. However, it is another matter entirely if leaving the limb will kill the patient.

Father Giertych clarified that while the conditions that establish the criteria surrounding an act of conscience can vary, the definition of conscience and its application do not.

“The idea of a subjective conscience, that I invent my moral principles as I go along – this is absurd. This is absolutely wrong,” he told LifeSiteNews.

The concept of conscience permeated much of the synod discussions, as it directly relates to the moral issues debated there.

Among the most hotly disputed matters was that of Holy Communion for divorced and civilly remarried Catholics.

Father Giertych revisited for LifeSiteNews the fundamental question of who should present him- or herself for the Eucharist.

“Every individual before he receives Holy Communion has to see that he receives the Communion worthily, believing this is the body and blood the soul and the divinity of Jesus Christ given under the species of bread and wine,” he said, “and that the individual is in a state of grace. That means that individual is not aware of having committed mortal sin.”

When someone is in a state of grave sin, Father Giertych said, he must be absolved of his sin before presenting himself for Communion.

“If that is the case, then it’s required to go to Confession and be absolved of the sin,” he stated.

A perfect conversion is necessary for worthiness to receive Communion, the papal theologian continued, and that means a conversion toward God and an aversion to sin.

The same can be said of any temptation, Father Giertych explained, as it is in the case of Catholics living objectively in a situation that is contrary to the moral truth.

No one is owed Communion; rather, it is a gift from the Lord to be given proper regard and handling.

“The graces of God we receive as a gift from God,” said Father Giertych, “and so we have to persist in an attitude of gratitude. … Whereas if we approach the gifts of God with our list of demands, it destroys the purity of our relationship with God. So any sort of sense of entitlement is incorrect. It’s inappropriate.”

“The teaching of St. Paul is clear,” the theologian explained: “we have to be worthy to receive the Eucharist, we cannot receive it unworthily, and affirmation of sin makes a person unworthy.”

When asked about the idea often expressed that Communion is not a prize for the perfect, but medicine for the sick, Father Giertych clarified that this does not negate the elements necessary to be worthy of receiving Communion.

“The sacraments are a nourishment,” he said, “but they’re nourishment that has to be received in truth, and in the pure relationship of gratitude towards God, and in the recognition of the light that God has given us.”

“The graces of God we receive as a gift from God, and so we have to persist in an attitude of gratitude.”

Father Giertych pointed out that the Commandments and moral teaching transmitted in the Church are also a gift, and that one must accept all of the gifts God gives to properly accept any.

“We receive Jesus not only on the sacraments, but also in the teaching that accompanies the sacraments,” he said.

And Father Giertych dismisses the idea of a supermarket approach, saying, “You enter the supermarket: ‘I want this, no, I don’t want that. … But in our relationship with God, we cannot impose upon God our own list of demands. ‘I want these graces, I don’t want those other graces…’ If we are pure in our relationship to God, we accept them all.”

To the argument that the Church must adapt Her teaching to align with society’s standards today, Father Giertych counters that today is not at all different from any other time in that no justification exists to allow the Church’s principles to be compromised.

It’s not a novelty that times change and the Church would face new challenges, he told LifeSiteNews.

The Church had to invent certain practical ways to help people to live the fullness of the Gospel in the past, he said, but the fullness of the Gospel has not changed.

“Human nature, the sacraments, divine grace, what we receive from Christ and the identity of the Church, the mission of the Church has not changed. [T]he principles have not changed; human nature has not changed. And the guidance that God gave us ultimately in the Word made flesh, in Christ, that does not change.”

Regarding the concept discussed during the synod of Church decentralization, Father Giertych was quick to correct a misconception that the Vatican controls everything. He said the term decentralization refers to government.

He also clarified that the Church has always defended the concept of subsidiarity – the idea that it’s always best to handle things on the local level whenever possible.

“The local bishop should address his individual diocese’s problems by applying the Gospel, Church teaching, and tradition.”
But the idea that any doctrinal matters could be managed at the diocesan level is wrong, he said, as it is not the local bishop’s place to do so.

Individual bishops must handle issues in their respective dioceses, but only within the confines of upholding Church teaching. A bishop cannot decide doctrinal issues because he hasn’t the authority, as the Church’s teaching comes from the Church and therefore cannot be changed.

“The local bishop should address his individual diocese’s problems,” said Father Giertych, “by applying the Gospel, Church teaching, and tradition.”

Love,
Matthew

To think with assent…

The_Thinker,_Auguste_Rodin

alanpiper

-by Br Alan Piper, OP, prior to entering the Order, Br Alan earned his PhL from the Catholic University of America

“The Christian faith is about God—not only because God is its subject-matter, but also because God is its source. God had something to say to us, something He thought it would be good for us to know, and something which, if He had not told us, we would not otherwise have known. The Christian faith, therefore, is a kind of knowledge, because it arises from a revelation, and the reception of this specific revelation establishes human beings in a new relationship to God.

To say this much is already to distinguish Christian faith from two common misconceptions. The first is the familiar idea that faith is contrary to reason. Proponents of this view often deny the existence not only of revelations from God but of God himself. To which St. Paul classically responds, “Ever since the creation of the world God’s invisible nature . . . has been clearly perceived in the things that have been made. So they are without excuse” (Rom 1:20). In themselves, the existence and nature of God are not really matters of faith. God can be known, and indeed should be known, simply from the order, even the mere existence, of the universe. In the end, the rationalistic atheist ends up holding the rather dubious proposition that everything has a cause except everything.

And if God is generous enough to create the universe, to keep it in existence, and to give life to spiritual creations such as human beings, is it really so incredible that He, like a good parent, has not abandoned us but sought to teach us and to bring us into intimate union with himself?

And is it really very surprising that this education in divine things should involve an element of darkness? Such intimate knowledge of the infinite Creator is beyond the capacity of human reason alone. So when God speaks to us in Christ He illumines our minds by a special grace called the virtue of faith. By this gift—despite the remaining darkness—the mind is brought into contact with God and begins to share in God’s own knowledge of Himself. (How’s that for anti-rational?) Whoever believes in Christ is like someone who has emerged from a subterranean cavern and now waits for his eyes to adjust to the light of the sun.

There is another kind of faith—optimistic but inadequate—which offers a kind of vague assurance that, whatever one’s relation to revealed religion, everything is going to be fine in the end. When someone uses this notion to excuse himself from taking seriously claims of divine revelation, the situation is like that of the man caught in the flashflood: having declined to be rescued by car, boat, and helicopter, he places all of his confidence in a direct intervention by God. Swept away by the waters, the man meets his Maker asking why nothing was done to save him, only to be told that God had sent a car, a boat, and a helicopter. The Christian claim is that God has already sent us the means of salvation: the doctrine of Christ, the sacraments, the Church. These means make it possible for us to be happy with God now and for eternity. By contrast, it is uncertain whether a hazy optimism will be much help when the waters come.

Such are the conceptual counterfeits the virtue of faith is cast among, and it is important to be able to distinguish the genuine article, not only because faith is our gateway to the Christian mysteries but also because faith itself is one of these mysteries. Receiving the gift of faith, we begin to be taken up into the re-creation of the world.

After all, the life of faith is not an unthinking acquiescence; as St. Augustine put it, to believe in Christ is “to think with assent.”

Eph 5:17
2 Tim 2:23
Jer 4:22

Love,
Matthew