Category Archives: Scripture

How Considering Sedevacantism led me back to the Novus Ordo

I have recently “come out of the closet,” so to speak, that after 5 years of wavering I cannot accept the notion that Jorge Bergoglio is or ever has been the Vicar of Christ.
So that leaves the question: “What now?”
Many people have attempted to provide “plans” or “predictions” for worldly processes of “purifying” the Catholic Church–but that is only going to happen with direct, obvious intervention by God, whether it’s in the form of the actual Second Coming or the time period variously called the “new Pentecost,” the “Triumph of the Immaculate Heart,” “Eucharistic Reign of Christ,” etc.
As I have also been very open about sharing, I’ve been deeply shaken to my core not just by recent news headlines, which really aren’t that surprising to me except the depth to which we have been lied to by the hierarchy, but by personal events.  I was diagnosed with epilepsy, and since that diagnosis have read some very convincing arguments that most of the Bible and most of the apparitions and miracles that have given me confidence in Christ may have just been epileptic seizures.
And they make a good case. And every “But what about–” I think about comes from the Church, which has been lying to us  about all sorts of basic things.
So, trying to get my mind around all this stuff, I was reading a sedevacantist page last night, and much like C. S. Lewis applied the arguments atheists made against Christianity and applied them to atheism, I took home a few key points:
On the one hand, much of what sedevacantists see as heresy in the Vatican II era is really based on their own Jansenism and/or the Tridentine and Vatican I rejection of all but a few specific theological traditions and emphasis on Papal supremacy.
In spite of their own arguments for Jansenism, the sedes seem to hold that if they are wrong about the Papacy being vacant or the Mass being invalid, we’re saved by faith, so doing what they think is faithful to the True Church, even if they’re wrong, is better in their view than attending the Novus Ordo.  They do not seem to give the same benefit of the doubt to those who go to the so-called “Vatican II sect” in good conscience.
Then there was this point, which basically seems to be what sedes do to begin with:

Do not spend too much time trying to figure things out — it can lead to pride, vain curiosity, dangerous ideas, and a misplaced reliance on self rather than on God. In general, we are well-advised to seek after virtue rather than knowledge. Certainly we may suppose that living a holy prayerful life and seeking to be pleasing to God, cannot but hasten the day of Restoration.

So, if I should be relying totally on God, then shouldn’t I just do the basics in the most practical way possible?

Is God a Cosmic Sadist?

Question: “Why would a loving God send people to Hell?”
Answer: People choose Hell over God.
Question: “Why would anyone choose Hell over God?”
Answer: Because they’ve spent their lives preparing themselves to make that choice.”
Question: “How could a Christian make that choice?
Answer: By formulating and clinging to a false notion of God that makes us recoil when we see the reality, or by allowing ourselves to be so attached to sin that we don’t want to be relieved of the attachment even in Purgatory.
Question: “Well, why did God make it so hard.  Doesn’t that make Him some kind of Cosmic Sadist who just wants to torture us?”
Answer: That’s a mystery.  The Old Testament basically says that’s what God is, at least from our perspective, and we just have to accept it because He’s God and we’re not.  New Testament atonement theology doesn’t help much, and there are many interpretations that try to get us out of that trap.

The simple answer is love, and the personalism of St. John Paul II.  Yes, God could have made us differently than He did. He could have made the angels differently than He did.  Maybe He has made other life-forms that are different–He certainly seems to love diversity and possibility.  But the fact is, He made us, and He made us such that, just as each specific kind of plant or animal needs certain nutrients and environmental factors to thrive, so people function to our fullest potential when we live according to God’s design and intention for us.


The New Testament tells us over and over that God has “imprisoned all in disobedience” that He might show Mercy to all, that He prizes the sheep who stray and come back more highly, and so on.  Again, it might seem like a weird way to set things up, but the more we understand it as a relationship of love, the more sense it makes.

To be free to love we must be free to reject, and I believe strongly that Christ gives us the freedom to reject Him. I believe that we have to pray to Christ to shape our understanding and our will to accept Him, just as spouses must both try themselves and pray for the grace to improve ourselves to be better people and to love our spouses for who they are, not who they want them to be.

I believe we set ourselves up for rejecting Christ when we form images of Him that conflict with Who He really is and refuse to allow those images to grow. In marriage, we start off with an idealized Other whom we love. As we grow, we realize the Other doesn’t always match that Ideal. The Ideal gives way to the Real, we try to make ourselves more like the Other’s Ideal, and one day hope that we will be together, perfected, in Heaven, where the truly Ideal and the truly Real meet.
The same is true of our relationships with Christ, but the difference is that He is unchanging.  We are mutable and weak, and blessed with the gifts of ignorance and unknowing that He gave us to give us the opportunity to grow.  However, we start with an “ideal” of Christ that we tend to cling to.  If we take our mistaken view of Christ, whatever its basis, without trying to grow in our understanding, we end up like Javert, confronted with the reality of Christ and too proud to admit we were wrong.
In this sense, the ancient Christian tradition, reflected in both Catholic and Orthodox sources, tells us that it might sometimes be easier for a pagan or an atheist who has gone through life with an attitude of sincerely seeking God, to embrace Jesus when she meets Him than for a self-proclaimed Christian who is too self-confident to admit being wrong.
This is also why we must caution ourselves against the extreme of presumption–we use the rather extreme example of someone who has lived a life of erstwhile holiness potentially “snapping” and committing a murder-suicide, but the far more realistic example is that we are too attached to *something* to let it go for Christ when called to do so.
Paradoxically, one of those attachments can itself be scrupulosity.  We can often be the worst Javert’s to ourselves–indeed, in the book, Javert resigns his position, writes a confession, and commits suicide because he has broken the Law by not arresting Valjean on sight.  He cannot forgive himself for being forgiving–the ultimate paradox of the damned.
The possibility of damnation does not make God a Cosmic Sadist–though, as C. S. Lewis, St. Francis de Sales and the Book of Job all tell us, even if God *is* a Cosmic Sadist, we don’t have any choice in the matter so we might as well play by His rules.
At judgement, we put God in the Dock, as Lewis says–we judge Him.  We say, “I can’t accept Your Mercy,” or “I can’t accept Your Justice,” or both.  In Lewis’s Great Divorce, souls are first tempted — not with the more obvious ones but tests of pride, impatience, etc.–and then greeted by Saints they have the biggest grudges against.  This is similar to the Orthodox theory of the “toll booths”—that personal judgement is a journey, where we must stop and confront different temptations that plagued us in life, and if we don’t built up the resistance to them now, we won’t be able to resist them then.  As well as the tollbooths, like in Lewis’s story, the soul is called to both by the Damned and the Saved, and if the soul has kept bad company in this life, she will be drawn to the appeal of the Damned to join them.
It’s like the joke about the millionaire who is told he can decide between Heaven and Hell and after seeing Heaven, he is taken to Hell for his three day preview.  He spends three days at a luxury resort, with every pleasure imaginable, and all his friends and family are having a big party.  So he decides that Hell has been misrepresented and tells the angel he wants to stay in Hell.  He finds himself in torment, with his friends and family chained nearby, cursing him and each other, and the handsome concierge now revealed as Satan, and he asks what happened.  “That was sales pitch.  You purchased.”
The other mistake we can make with every conception of judgement, even the “tollbooths,” is that we think, “Christ forgives everyone.  He will forgive me.”  We presume that we haven’t bought into Satan’s sales pitch.  We presume we will be able to withstand any temptation in our final journey or that we won’t find ourselves agreeing with all the celebrities and internet combox atheists who say that they’d rather be in Hell because all the interesting people are there.
We have to shape our minds, our lives, our desires to make God, as He has revealed Himself to be, desirable to us, and to recognize when the World is trying to make us think differently of Him.

Vegetables and Grace

intro_cream_of_crop

Grace is received according to the mode of the receiver.

So are vegetables.

Some people naturally love vegetables. Most people don’t.

Most people love a few particular vegetables. For me, my favorites are broccoli and spinach, which I’d eat an entire package of on my own if I could but I take Coumadin so I’m only allowed to eat small amounts of them. Ironically, a few months ago I ate a whole bag of broccoli by myself and sent myself to the ER with a clot.

If we don’t have any desire to eat vegetables, we need to have our desires adjusted before we can eat them.

If we grow up eating vegetables, it is easier to love them as an adult. Often, if we grow up eating both, or having our vegetables coated in twinkies, as someone recently suggested, then we are really being taught that vegetables are not desirable.

If we have a desire to eat vegetables but a greater desire to eat junk food, we might eat *some* vegetables but not all the vegetables that are being served to us because we spoiled our dinner by filling up on junk food.

If we fill up completely on junk food, we have no room for vegetables.

So it is with grace.

Our Father in Heaven is offering us a smorgasbord of spiritual vegetables. Our Lady of Victory told St. Catherine Laboure that the precious stones falling from her hands on the Miraculous Medal–the stones which Mel Gibson symbolically has her casting to the earth in The Passion of the Christ, are the graces that go to waste because people aren’t willing to receive them.

Original sin and concupiscence are such that most of us are disinclined to accept His Grace.

Some people are born more naturally receptive to grace.

Some people are born with an inclination to particular graces from God, rather than having a well-balanced spiritual diet, gorge themselves on one kind of grace to the detriment of their overall spiritual life (such as a preference for Scripture or a particular devotion, a scrupulous devotion to COnfession, fasting excessively, doing charitable works without prayer, etc.).

Some people are raised in holy homes and taught to shun the world.

Some people are raised by holy parents who try to teach them the right way, but the enemy sows his seeds of spiritual junk food anyway, and the parents themselves don’t realize the subtle ways they’re teaching that God is second in their lives or that faith is not desirable in itself.

Most people don’t even try to accept God’s grace, and if they try, they get their souls so full of sin that they can’t, and they need to get that out of their systems, one way or the other, before they can take in the graces God is trying to offer them.

The Four Questions 99% of Protestants can’t answer

After a few discussions in the past 24 hours, I am revisiting the Socratic questions that always seem to stymie our separated brethren.

Preface: St. Paul tells us to hold fast to all the Apostle’s teachings, whether by “letter” or “word of mouth” (2 Thess 2:15). Our Lord speaks of the Church having the power to Loose and Bind (Matthew 16:18-19) and frequently speaks of giving us a Church but never speaks of Scriptures as anything other than the Hebrew Scriptures. St. John tells us Jesus said and did many other things that are not recorded in the Bible (21:25). St Peter says that nothing in Scripture is personal interpretation but is to be guided by the Church (2 Peter 1:18-21).
1) So where, in Scripture, is Sola Scriptura? The usual response is some verse about how important Scripture is, but never one that proves it is *exclusive*.
2) Where does the Bible say one must specifically have not just a general foundation for an idea but a specific chapter and verse citation? (Answer, nowhere, since chapters and verses were a Medieval addition and aren’t even consistent among Medieval texts)
3) If one truly believes in “sola Scriptura,” why quote any books or ministers? Is it not really just picking and choosing the Tradition one prefers and calling it Scriptural?
4) Last, but not least, if you are opposed to “secular knowledge,” “images,” etc., what are you doing on the Internet?

A Feminist Weights in on The Annual “Mary Did You Know” Debate.

I’ve previously blogged about this atrocious “Christmas” song, film critic and recently ordained deacon Steven D. Greydanus wrote a far more eloquent line-by-line response.  However, a new feminist, Protestant response adds a different dimension to the song.  A Presbyterian going by “pulpitshenanigans” published a blog post abou thow “Mary Did You Know?” is “Everything Wrong with American Christians.”  While her post is about 75% correct, she starts off on the wrong foot by essentially granting the song’s central premise.  She asserts that

From day one [Mark Lowry] was taught that women in the bible are evil, maybe Mary was an exception to the evil, I mean she and her “purity” is what all woman should subscribe to.

More likely, as a Liberty University grad fundamentalist, Lowry was taught that Mary was the most sinful woman in history.

We’ve missed the fact that the news that Mary gets through this angel is that her body is about to be violated, she will become pregnant without her consent. She is to carry the child and she is to name him Jesus. She has no choice over her body or even his name.

Uhh, no. She is one of only four human persons in history who ever made a truly free choice.

Adam and Eve were “immaculately conceived,” so to speak. They were created without sin. Faced with the cosmos-shattering decision of following God or themselves, they chose themselves.  They committed the Original Sin that each of us has had since conception (Psalm 51:5).

In Catholic teaching, there are four kinds of “real Presence” of Jesus Christ.  The first is “wherever two or three are gathered in My Name” (Matthew 18:20).  The second is in the Sacred Scripture, the Word of God.  The third is in icons or crucifixes.  The highest, though, is His Presence–Body, Blood, Soul and Divinity–in the Eucharist.

In the Israelite tradition, the Ark of the Covenant was the Presence of God in a similar way, containing in itself the Law (Scripture), the staff of Aaron (foreshadowing the Cross) and manna (foreshadowing the Eucharist).  Anyone who touched the Ark with any sin on his conscience, Scripture tells us, would die.

Gabriel said Mary was “full of grace.”  How can anyone with sin be “full of grace”?  How can anyone with sin truly be “at enmity” with the Devil, as God describes in Gen 3:15?  If a creature with sin cannot touch the Ark of the Covenant, how could a creature with sin bear in her very body God Incarnate?

Here is Mary, greeted by Gabriel, with the message that she’s been chosen by God to be the mother of the Messiah.  She knows the Scriptures.  She knows what it will entail.  She knows she will be potentially accused of adultery and stoned.

Almost every other figure in Scripture who gets visited by an angel, usually with news of a coming miraculous answer to a prayer, including Zechariah, questions the angel out of doubt, even legitimate doubt, and is given either a punishment or a sign.  Mary questions the angel out of concern for her virginity.  She says, aware of the risks, “Behold the handmaid of the Lord.  Let it be done unto me as you say.”

Eve had no sin, yet faced with obeying God or potentially dying from self-service, she chose death.  How would we expect Mary to have chosen the hard way of obeying God, when she knew it might mean death, unless Mary *at least* had the same grace that Eve did to start out with?

I *am* guilty of this Man’s Blood.

“If you were blind, you would have no sin; but now you are saying, ‘We see,’ so your sin remains” (Jn 9:41).
“Those who are well do not need a physician, but the sick do” (Matthew 9:12).
“I am innocent of this man’s blood” (Matthew 27:24).
“Then may his blood be on us and on our children” (Matthew 27:25)

“Blood that but one drop of/ has the worth to win/all the world forgiveness/of its world of sin” (Gerard Manley Hopkins, after St Thomas Aquinas).

It is a great disgrace that one of the most important verses in the Passion narrative has been distorted into a statement of hate such that to even quote it is considered hate speech.
Unless we accept Christ’s self-offering, we have no place in His kingdom (Jn 13:8).  Pilate, by professing his innocence, proclaims his own guilt.  The people, by accepting the guilt for Christ’s death, and accepting His blood, are actually accepting their own redemption.

When the people say “Let us blood be upon us and upon our children,” that means all of us.  Unless we accept our guilt for Christ’s death, and not only accept His blood offered for our sins upon us but into us through the Sacrament, we can have no life in us (Jn 6:53).
This is something to consider when public figures profess their alleged Christianity by saying they have never told God they were sorry.

Small Miracles

On Saturday night, we went to a “Healing Service,” the third time I went to what I’d call a “Charismatic” healing service, with a fellow named Damian Stayne, and the first with a laymen and no sacramental aspect. I went because, though I accept my just suffering and try not to test God or seek out consolations, I so desperately want to sing again. I made the usual promise to seek the diaconate if God granted me my voice back, or for greater healing for Mary and me so we could bear another child. Of course, nothing dramatic happened. There were some apparent healings that took place–I saw many leaving very downcast, though.

I was deeply troubled–not by God. I understand how God works. I was troubled by the event. The fellow was deeply admired and recommended by people I admire. I was invited the last time he came through Augusta, and I declined.

What bothers me about Charismatic spirituality besides the consolation hunting that goes against the recommendations of the Carmelite Doctors–yet I also know some amazing Carmelites who are also Charismatics–is that they never make room for the importance of suffering, or the fact that God answers prayers in His own time. One thing that really impressed me was how Mr. Stayne pointed out that the man Sts. Peter and John heal in Acts (the chronologically last mention of the Beloved Disciple in Acts) has been laying outside the temple *his whole life*, and Jesus passed him by. At the same time as insisting that God has this “big bowl of healing” or some such and that He doesn’t pick and choose whom to heal, Stayne touched on the most important point.

Little Therese says that one of the reasons Jesus says “faith the size of a mustard seed” is that He works miracles to nourish small faith–people with no faith will ignore miracles (“your doctor was an idiot and read the test wrong,” “we mixed up the records,” etc.) For a person with a seed of faith, a miracle will water it. But for a person with a lot of faith, God tests them. She points out that Our Lord allows one of His best friends to die so He can work a greater miracle because He is testing the faith of Sts. Mary and Martha, and showing everyone else God’s glory.

Think about Mother Angelica: first, she was told she’d never walk. Then she prayed that if God let her walk, she’d start a monastery in the deep South–and she walked again *but with braces*. Forty years in braces. Then the time she was speaking in Florida, and a woman came up and said “Mother, your talk changed my life.”
“Really? What did I say that touched you?”
“I didn’t hear a word you said.”
“Uh, then how did my talk change your life?”
“Your braces. I have to wear leg braces, too, and all my friends tell me it’s because I don’t have enough faith. I saw you in leg braces, and I know you’re a woman of faith, so I know my friends are wrong.”
Of course, a few years later, she was healed of needing her braces. Then a couple years after that she had a massive stroke.

To someone with a fully formed understanding of suffering, and God’s purpose in showing His glory through miracles, Mother Angelica is a perfect example.

I wish a “healing service” would include those insights, so that people aren’t left with their faith devastated by empty promises.

It is wonderful when people are healded, and I believe Mr. Stayne is sincere and filling a role God has made for him. He said sometimes people come out of his services and something good happens days later. Maybe tomorrow morning will be that morning I’ve prayed for for as long as I can remember that I wake up and don’t need my glasses. However, in the meantime, I accept God’s will. I felt sorry for people who left seeming discouraged. I feel sorry for the fellow who prayed for me–he was really desperate to get me “total healing.” He was worried about *my* faith, and I tried to say how God has worked many healings in my life.

So, we were concerned about our kids’ reactions to the whole thing, and we were talking to them, and our son said, with a big smile, “He cured my asthma!” We were more concerned about the “big things,” and here he was joyful that, when he got bored with the 3+ hour service, and went running around in the front hall of the convention center, he could run without gasping for air.

Those are the little miracles that we need to see.

Our Lady of Mt. Carmel, Evening Prayer II

If you are a brother or sister in Carmel, or a member of a parish or town named for Our Lady under this title, happy Solemnity of Our Lady of Mt. Carmel! If you are not, happy optional memorial! (A little humor)

You can find the Carmelite “Propers” (the parts of the Liturgy of the Hours specific to different feasts; as opposed to the Ordinary and the Commons) at this site http://carmelcanada.org/liturgy/office.pdf.
If you can find a way to access the site, please make a donation to them for their service. It is a tragic injustice that the liturgy, which is supposed to be the common prayer of the Church, is copyrighted. I understand in one sense why, but I wanted to provide a convenient blend of the texts, since, though praying online is helpful, flipping between screens or apps can be distracting and cause things to refresh.
So I’ve provided links to different sites, and reflections on each passage to fall under “fair use,” while providing a guide to deeper prayer. Again, please donate to the people who provide these great services for free.

God, come to my assistance.
Lord, make haste to help me.
Glory be to the Father, and to the Son, and to the Holy Spirit.
As it was in the beginning, is now, and will be forever. Amen.

[Hymn]

Flos Carmeli, vitis florigera,
Splendor cæli, virgo puerpera, singularis.
Mater mitis sed viri nescia
Carmelitis esto propitia, stella maris.
Radix Iesse germinans flosculum
Hic adesse me tibi servulum patiaris.
Inter spinas quæ crescis lilium
Serva puras mentes fragilium tutelaris.
Armatura fortis pugnantium
Furunt bella tende præsidium scapularis.
Per incerta prudens consilium
Per adversa iuge solatium largiaris.
Mater dulcis Carmeli domina,
plebem tuam reple lætitia qua bearis.
Paradisi clavis et ianua,
Fac nos duci quo, Mater, gloria coronaris.

Ant. 1 I am the Handmaid of the Lord. Let it be done to me as you have said.”
Psalm 122I rejoiced when I heard them say: “Let us go to God’s house.” And now our feet are standing within your gates, O Jerusalem. Jerusalem is built as a city strongly compact. It is there that the tribes go up, the tribes of the Lord. For Israel’s law it is, there to praise the Lord’s name. There were set the thrones of judgment of the house of David. For the peace of Jerusalem pray: “Peace be to your homes! May peace reign in your walls, in your palaces, peace!” For love of my brethren and friends I say: “Peace upon you!” For love of the house of the Lord I will ask for your good. Glory to the Father, and to the Son, and to the Holy Spirit: — as it was in the beginning, is now, and will be for ever. Amen. – See more at: http://divineoffice.org/xmas-0101-ep2/#sthash.vQumIqyC.dpuf

How does this speak to us as Brothers (and Sisters) of Our Lady of Mt. Carmel?

Ant. 2Mary heard the word of God and kept it; she pondered it in her heart.
Psalm 127
If the Lord does not build the house, in vain do its builders labor; if the Lord does not watch over the city, in vain does the watchman keep vigil. In vain is your earlier rising, your going later to rest, you who toil for the bread you eat, when he pours gifts on his beloved while they slumber. Truly sons are a gift from the Lord, a blessing, the fruit of the womb. Indeed the sons of youth are like arrows in the hand of a warrior. O the happiness of the man who has filled his quiver with these arrows! He will have no cause for shame when he disputes with his foes in the gateways. Glory…
See also http://www.athanasius.com/psalms/psalms5.html

this is one of my favorite Psalms. It speaks particularly to the vocation of the secular, but also to the spiritual fatherhood and motherhood of the Friars and Nuns. The first historical Carmelites were former soldiers who laid down their physical arms for spiritual warfare. The Scapular is both our shield and our token from Our Lady.

Ant. 3The Apostles were constantly at prayer together, with Mary, the Mother of Jesus.
Canticle – See Revelation 19:1-7
Alleluia.
Salvation, glory, and power to our God:
(Alleluia.)
his judgments are honest and true.
Alleluia (alleluia).

Alleluia.
Sing praise to our God, all you his servants,
(Alleluia.)
all who worship him reverently, great and small.
Alleluia (alleluia).

Alleluia.
The Lord our all-powerful God is King;
(Alleluia.)
Let us rejoice, sing praise, and give him glory.
Alleluia (alleluia).

Alleluia.
The wedding feast of the Lamb has begun,
(Alleluia.)
and his bride is prepared to welcome him.
Alleluia (alleluia). Glory…

See also http://www.liturgies.net/Liturgies/Catholic/loh/mary/eveningprayerii.htm
How are we preparing ourselves to welcome our spiritual Bridegroom?

A Reading from the Letter to the Galations (4:4-6)

4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5
to ransom those under the law, so that we might receive adoption. 6 As proof that you are children,* God sent the spirit of his Son into our hearts, crying out, “Abba, Father!” 7 So you are no longer a slave but a child, and if a child then also an heir, through God. See http://www.usccb.org/bible/galatians/4

To be brothers of Our Lord, we must humbly accept the mantle of obedience, as He did.

Responsory
I will cry out with joy to the Lord;
my soul will rejoice in my God.
–I will cry out with joy to the Lord;
my soul will rejoice in my God.
For he has clothed me with the garment of salvation and robed me in a mantle of justice.
–My soul will rejoice in my God.
Glory to the Father, and to the Son, and to the Holy Spirit
–I will cry out with joy to the Lord;
my soul will rejoice in my God.
“Receive, my beloved son, this habit of your Order. This shall be to you and to all Carmelites a privilege, that whosoever dies clothed in this shall never suffer eternal fire.”

Canticle of Mary
Ant. Today we received the Virgin Mary as our mother. Today, she has taken pity on us. Today, all Carmel rejoices in the solemnity of the Blessed Virgin, whose name we bear.

My soul proclaims the greatness of the Lord; my Spirit rejoices in God, my Savior, for He has looked with favor on His lowly servant. From this day forward, all generations will call me blessed, for the almighty has done great things for me, and holy is His Name. He has mercy on those who fear Him in every generation. He has shown the strength of His Arm; He has scattered the proud in their conceit. He has cast down the mighty from their thrones and has lifted up the lowly. He has filled the hungry with good things; the rich He has sent away empty. He has come to the help of His servant, Israel. For He has remembers His promise of mercy, the promise He made to our fathers, to Abraham, and his children, forever. Glory . . .

The privilege of the Scapular is neither a symbol nor a superstition, but to die clothed with the Scapular, the garment of work in a religious habit, is to die doing God’s work.

As we honor the holy Holy Mother of God, under whose name and patronage we live, let us pray with confidence to Christ our Lord and say:
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “Blessed are the poor in spirit for theirs is the kingdom of Heaven”;
–may we stand with Mary among the poor and humble of the Lord, so that you may be our only wealth.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “Blessed are the pure in heart, for they will see God”;
–in following the Immaculate Virgin may we come to live that purity of heart which makes us eager to see the Father’s Face.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “Blessed are those who have not seen, and yet believe”;
–with Mary at our side, may we never cease to trust in the love You have for us as we journey in this night of faith.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “You ought to pray always and never lose heart”;
–teach us to pray like Mary, treasuring Your Word in our hearts and proclaiming it in our lives.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “A new commandment I give you; love one another as I have loved you”;
–united in heart and mind, may we be ready to spend our lives for our brothers and sisters and share with Mary in Your work of redemption.
Through the intercession of the Mother of Carmel, hear us, O Lord.

Dying on the cross, You said to John, and through him to all disciples, “Behold your Mother”;
–may all those who trusted in Your everlasting mercy [especially ____] rejoice one day with you and Mary in our Father’s house.
Through the intercession of the Mother of Carmel, hear us, O Lord.

Here list your own intentions.
Through the intercession of the Mother of Carmel, hear us, O Lord.
Our Father .. . .

Prayer
Lord God, You willed that the Order of Carmel should be named in honor of the Blessed Virgin Mary, Mother of Your Son. Through her prayers, as we honor her today, bring us to your holy Mountain, Christ Our Lord, Who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

May the Lord bless us, protect from all evil, and bring us to everlasting life. Amen.


St. Michael, the Archangel, defend us in battle. Be our defense against the malice and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the Heavenly Host, by the Power of God, cast into Hell Satan, and all the other evil spirits, who prowl through the world seeking the ruin of souls. Amen.

Click here for my Litany to Carmelite Saints

How can anyone accept the Gospels and not be Catholic?

How can anyone read the Gospels and not be a Catholic?
Where does “The BIble” come from? The Catholic Church.
Where do the titles of the Biblical books and authorship assignation come from? The Catholic Church.
Where do Bible verses come from? Medieval Catholic monks.
Matthew 7:21 kills “sola fide”
John 20:30-31 and 21:24-25 not only kill “sola Scriptura” but tell us that the things John tells us about Jesus are particularly important.
Matthew 16:18, Luke 22:32 and John 21:15-19 establish the role of Simon Peter (Greek “Petros,” Aramaic “Cephas,” meaning “bedrock”; first recorded use of Petra/Petros or the gender neutral Cephas as a proper noun in either language).
Genesis 3:15: God promises “enmity” between Satan and the Woman, whose seed will destroy him.
Luke 1:28: Gabriel greets Mary, the Ark of the New Covenant (Rev 11:19-12:1; remember how those pesky chapters and verses were inserted by medieval Catholic scholars? The original Greek runs together) as “full of grace,” something impossible if she had the stain of sin. Until a few centuries ago, all Christians agreed that Mary was free from personal sin; they only disagreed on questions of original sin, when the soul is created, and whether Mary was free from original sin. Under the Old Law, anyone with sin who touched the Ark of the Covenant would die. If Mary had sin, how could she bear God Incarnate in her own body?
Luke 1:43: Elizabeth calls Mary ‘Mother of my LORD,” “Mother of God.”
Luke 1:45: Elizabeth says Mary is blessed for trusting in God’s word, a blessing Our Lord repeats in Luke 11:28, saying that Mary’s blessing is more than just biological
Luke 1:48: Mary predicts that all generations will call her blessed
Luke 2:35: Simeon predicts that Mary will participate in Christ’s redemptive suffering “that the secret thoughts of many may be laid bare.”
John 2:4-5: Jesus, echoing Gen 3:15, calls His Mother Woman, and says His time has not come, referring both to her need to act first and to His “time” in John being His glorification on the Cross.
John 19:26: Echoing His earlier statement (cf. Luke 8:21) that anyone who hears His Word is His “Mother and Brother”, He assigns His Mother to John, in front of John’s biological mother, making John His Brother and Mary the Mother of all who believe in Him, ,so that those who were “servants” and “friends” (Jn 15:15) can now be “brothers” (Jn 20:17).
Thus, when He asks Peter, in the Greek translation, if Peter has the Agape love of a Servant (Jn 21:15) Peter replies that he has the philos love of a brother, and after asking three times to help Peter repent of his sin, Jesus tells Peter that if he loves Jesus as a brother, he will die for him (Jn 21:18).
At the Resurrection, Jesus commissions the Apostles to forgive sins (Jn 20:23).
Then there’s John 6, 1 Cor 11; Mt 26; Mk 14 and Lk 22. As someone put it, when Jesus says, “This is the New Testament,” He isn’t holding a book; He’s holding a Chalice. 1 Cor 11, by the way, is the only time St. Paul in any of his letters tells a Gospel story in detail.

The Day Jesus Jumped Out of My Mouth

Christmas Eve Liturgy, Christmas Day (actually December 26) Vespers, and most of today’s Sunday Liturgy, were very profound spiritual experiences. It has been a long time since I’ve felt consolations like I did today. I alternated between tears and joy, pain and ecstasy.

Then something happened. I’ve received Communion on the tongue so many times that I can’t even remember the last time I received by hand. I’ve received Communion in the Byzantine Rite (Ukrainian once and Melkite many times now) enough to know how it works. I’ve received sitting in the pew, and in various other awkward situations. Today, I came up, and it was like a wall formed across my mouth. I wasn’t sure what to do. The Host fell thankfully onto the cloth. I paused in confusion. Father picked it up and tried again.

Obviously, the “rational explanation” is that I had some kind of neurological issue, but why at that instant?

The thing was, I wasn’t aware of any mortal sin, and, like I say, I ahd been having a profound spiritual experience till that point, so Jesus was trying to send me a message. But what?

I often refer to the passage in St. Faustina’s diary where Jesus warns her about the time in Purgatory earned by a sinful thought. Then Father spoke in his homily today about how we all can be Herod. It kind of tied into my reflection on Judas from Christmas Day, in my previous post.

Last night, we watched the first part of The Greatest Story Ever Told. I was struck by something “Jesus” says in the film. Faith is about more than just an intellectual proposition: it’s about our trust in God’s promises. It’s also about our trustworthiness in God’s Eyes. When people say, “If you only had enough faith, ____,” they’re partially right. Faith isn’t just thinking “I believe God has the power to answer my prayers.” It’s being willing to literally go out on a limb for Him as Zacchaeus did. It’s being willing to give all we have like the widow.

So, tonight, I had briefly entertained some bad thoughts, and my daughter told me the dog needed to go out, so I had to take the dog out. A series of misadventures later, and I was outside for a half house. At one point, I thought maybe *this* was tied into the message God was sending, and I had the above thought process.

I believe, Lord! Help my unbelief!

How will we be remembered?

One of my favorite lines in Jesus Christ Superstar is in “Pilate’s Dream,” where Pilate says, “then I saw thousands of millions, crying for this Man.  And then I heard them mentioning my name–and leaving me the blame.”
In Bread in the Wilderness, Thomas Merton observes how God even glorifies those who don’t deserve it, asking who would remember “Sihon, King of the Amorites and Og, the King of Bashan,” if they hadn’t been destroyed by Israel?  By being mentioned in the Psalms (135:11 and 136:20), they get mentioned more frequently than many “great conquerors.”
I thought about both these observations at Christmas liturgy at St. Ignatios in Augusta this past evening.  Look at the Ikon of the Last Supper.  I was struck by the figure of Judas, leaving with his back turned to Jesus, colored in grey clothes where the others are brightly robed.  His eyes are smaller.  His skin is grayish.  There, amidst however many images of Our Lord, 2 of Our Lady, John the Baptist, Anges, the Apostles, the Major and Minor Prophets, and the parish patron Saint, is the Betrayer.  Like Sihon, Og and Pilate, in spite of his dubious status in God’s eternal memory, Judas has earned everlasting mention in the liturgy by his act of unspeakable evil.
St. Ignatios.jpg
Each of us from time to time can be a Sihon or an Og, impeding the progress of God’s people; each of us can be a Pilate, using moral subjectivism, doubt and peer pressure as excuses to ignore the Truth and condemn Jesus by our sins; and each of us can be a Judas, betraying Our Lord with a kiss, as the liturgy of St. John Chrysostom reminds us every week. To die unrepentant, without the Sacraments, is to risk sharing in their infamy. Merely being in God’s presence does not guarantee us salvation any more than it did Judas or Pilate.

Pascal’s Wager, Applied to Purgatory:

Blaise Pascal, the French mathematician, philosopher and scientist who gave us probability theory, among other things, framed theism versus atheism as a “wager” (his own attempt at apologetics was incomplete, so he never was able to argue beyond theism).  Pascal’s Wager, that the odds are in one’s favor to be a theist because one has eternal happiness to gain and nothing to lose, but the atheist has nothing to gain and eternal torment if he loses, can be applied to many aspects of theology, and here I apply it to the question of Purgatory, since November is the month when Catholics pray for the Souls in Purgatory.

First, I’d like to address a possible misconception. Though the Bible, as we will see, does discuss forgiveness of sins after death, Purgatory is not that sins can be forgiven. Catholic teaching is that all sins must be repented before death. However, sins carry temporal punishment, and even without sin, we still ahve attachments to things and inclinations that sin that make us impure. Nothing Nothing unclean can enter heaven (Rev. 21:27), so souls must be purified by God after they die, or else anyone with a single sin or sinful desire would go to Hell. St. Paul tells us:
“13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.I
14 If any man’s work abide which he hath built thereupon, he shall receive a reward.
15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.” (1 Cor 3:13-15).

1) If you, O Protestant, are right, how am I in danger?
You say, all I have to do is believe in Jesus and ask His forgiveness, and I’ll be “saved.”
I say that I have to confess belief in Jesus, ask His forgivess, ask it through His Church as He commanded (John 20:23), and then live it (Mt 7:21).
So if there is no additional purification of forgiven sins (we’ll get back to that later), how can I be in danger by following Jesus’ teachings?

Purgatory is not an excuse for doing evil; it’s a reason to do good.

However, 2) If I am right, you might be in danger.
If you’re living your life on the assumption that you don’t have to strive to “be perfect, as your Heavenly Father is perfect” (Mt 5:48), then, if I’m right, and you die forgiven by Jesus but imperfect, He will perfect you in the fires of His Love before you can enjoy Heaven, and that process will be long. Even a few minutes in Purgatory, the Saints tell us, can be worse than years of suffering on Earth.
Moreover, since I believe that Christians on earth can and should pray for the Holy Souls in Purgatory to alleviate their sufferings, that while they cannot help themselves, praying for them is one of the easiest acts of charity we can do.

Now, for some of the Biblical “proof texts” of Purgatory (though it should be noted that nowhere in the Bible is there anything about “proof texts” for doctrine, and chapters and verses were added by the Catholic Church in the Middle Ages, so chapters and versus would qualify as “man-made Catholic doctrine,” according to most Protestant critics of the Church):

2 Maccabees 12:38-46 refers to praying for the dead that they may be forgiven their sins, not as a commandment but as somethign that was already a Jewish practice. It continues as a Jewish practice to this day. This passage is one of the main reasons that Martin Luther excised Maccabees from the Bible.

As for the New Testament, in Luke 12:59 and Matthew 5:26, Our Lord refers to souls being imprisoned till they “pay the last penny.” In Matthew 12:31-32, He says that “the sin against the Holy Spirit,” whatever it is, cannot be forgiven in this age “or the age to come,” so it must be possible for sins to be forgiven “in the age to come”; that is, after death.
In 2 Timothy 1:18, St. Paul prays for Onesiphorus, who has died.

From http://www.catholic.com/tracts/the-roots-of-purgatory
Testimony to Purgatory in the Early Church Fathers:
The Acts of Paul and Thecla
“And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: ‘Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous’” (Acts of Paul and Thecla [A.D. 160]).
Abercius
“The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste Shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed: Truly, I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius” (Epitaph of Abercius [A.D. 190]).
The Martyrdom of Perpetua and Felicity
“[T]hat very night, this was shown to me in a vision: I [Perpetua] saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease. . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other . . . and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment” (The Martyrdom of Perpetua and Felicity 2:3–4 [A.D. 202]).
Tertullian
“We offer sacrifices for the dead on their birthday anniversaries [the date of death—birth into eternal life]” (The Crown 3:3 [A.D. 211]).
“A woman, after the death of her husband . . . prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:1–2 [A.D. 216]).
Cyprian of Carthage
“The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace [i.e., reconciliation] is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigor of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord” (Letters 51[55]:20 [A.D. 253]).
Cyril of Jerusalem
“Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep, for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out” (Catechetical Lectures 23:5:9 [A.D. 350]).
Gregory of Nyssa
“If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire” (Sermon on the Dead [A.D. 382]).
John Chrysostom
“Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], 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” (Homilies on First Corinthians 41:5 [A.D. 392]).
“Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf” (Homilies on Philippians 3:9–10 [A.D. 402]).
Augustine
“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended” (Sermons 159:1 [A.D. 411]).
“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).
“Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment” (The City of God 21:13 [A.D. 419]).
“That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire” (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
“The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death” (ibid., 29:109).

First, a possible misconception. Though the Bible, as we will see, does discuss forgiveness of sins after death, Purgatory is not that sins can be forgiven. Catholic teaching is that all sins must be repented before death. However, sins carry temporal punishment, and even without sin, we still ahve attachments to things and inclinations that sin that make us impure. Nothing Nothing unclean can enter heaven (Rev. 21:27), so souls must be purified by God after they die, or else anyone with a single sin or sinful desire would go to Hell. St. Paul tells us:
“13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
14 If any man’s work abide which he hath built thereupon, he shall receive a reward.
15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.” (1 Cor 3:13-15).

1) If you, O Protestant, are right, how am I in danger?
You say, all I have to do is believe in Jesus and ask His forgiveness, and I’ll be “saved.”
I say that I have to confess belief in Jesus, ask His forgivess, ask it through His Church as He commanded (John 20:23), and then live it (Mt 7:21).
So if there is no additional purification of forgiven sins (we’ll get back to that later), how can I be in danger by following Jesus’ teachings?

Purgatory is not an excuse for doing evil; it’s a reason to do good.

However, 2) If I am right, you might be in danger.
If you’re living your life on the assumption that you don’t have to strive to “be perfect, as your Heavenly Father is perfect” (Mt 5:48), then, if I’m right, and you die forgiven by Jesus but imperfect, He will perfect you in the fires of His Love before you can enjoy Heaven, and that process will be long. Even a few minutes in Purgatory, the Saints tell us, can be worse than years of suffering on Earth.
Moreover, since I believe that Christians on earth can and should pray for the Holy Souls in Purgatory to alleviate their sufferings, that while they cannot help themselves, praying for them is one of the easiest acts of charity we can do.

Now, for some of the Biblical “proof texts” of Purgatory (though it should be noted that nowhere in the Bible is there anything about “proof texts” for doctrine, and chapters and verses were added by the Catholic Church in the Middle Ages, so chapters and versus would qualify as “man-made Catholic doctrine,” according to most Protestant critics of the Church):

2 Maccabees 12:38-46 refers to praying for the dead that they may be forgiven their sins, not as a commandment but as somethign that was already a Jewish practice. It continues as a Jewish practice to this day. This passage is one of the main reasons that Martin Luther excised Maccabees from the Bible.
In 2 Timothy 1:18, St. Paul prays for Onesiphorus, who has died.

The earliest Christian theologians, the Church Fathers, wrote Purgatory as early as the second century, taking it for granted:

From http://www.catholic.com/tracts/the-roots-of-purgatory
“And after the exhibition, Tryphaena again received her [Thecla]. For her daughter Falconilla had died, and said to her in a dream: ‘Mother, you shall have this stranger Thecla in my place, in order that she may pray concerning me, and that I may be transferred to the place of the righteous’” (Acts of Paul and Thecla [A.D. 160]).
Abercius
“The citizen of a prominent city, I erected this while I lived, that I might have a resting place for my body. Abercius is my name, a disciple of the chaste Shepherd who feeds his sheep on the mountains and in the fields, who has great eyes surveying everywhere, who taught me the faithful writings of life. Standing by, I, Abercius, ordered this to be inscribed: Truly, I was in my seventy-second year. May everyone who is in accord with this and who understands it pray for Abercius” (Epitaph of Abercius [A.D. 190]).
The Martyrdom of Perpetua and Felicity
“[T]hat very night, this was shown to me in a vision: I [Perpetua] saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid color, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease. . . . For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other . . . and [I] knew that my brother was in suffering. But I trusted that my prayer would bring help to his suffering; and I prayed for him every day until we passed over into the prison of the camp, for we were to fight in the camp-show. Then . . . I made my prayer for my brother day and night, groaning and weeping that he might be granted to me. Then, on the day on which we remained in fetters, this was shown to me: I saw that the place which I had formerly observed to be in gloom was now bright; and Dinocrates, with a clean body well clad, was finding refreshment. . . . [And] he went away from the water to play joyously, after the manner of children, and I awoke. Then I understood that he was translated from the place of punishment” (The Martyrdom of Perpetua and Felicity 2:3–4 [A.D. 202]).
Tertullian
“We offer sacrifices for the dead on their birthday anniversaries [the date of death—birth into eternal life]” (The Crown 3:3 [A.D. 211]).
“A woman, after the death of her husband . . . prays for his soul and asks that he may, while waiting, find rest; and that he may share in the first resurrection. And each year, on the anniversary of his death, she offers the sacrifice” (Monogamy 10:1–2 [A.D. 216]).
Cyprian of Carthage
“The strength of the truly believing remains unshaken; and with those who fear and love God with their whole heart, their integrity continues steady and strong. For to adulterers even a time of repentance is granted by us, and peace [i.e., reconciliation] is given. Yet virginity is not therefore deficient in the Church, nor does the glorious design of continence languish through the sins of others. The Church, crowned with so many virgins, flourishes; and chastity and modesty preserve the tenor of their glory. Nor is the vigor of continence broken down because repentance and pardon are facilitated to the adulterer. It is one thing to stand for pardon, another thing to attain to glory; it is one thing, when cast into prison, not to go out thence until one has paid the uttermost farthing; another thing at once to receive the wages of faith and courage. It is one thing, tortured by long suffering for sins, to be cleansed and long purged by fire; another to have purged all sins by suffering. It is one thing, in fine, to be in suspense till the sentence of God at the day of judgment; another to be at once crowned by the Lord” (Letters 51[55]:20 [A.D. 253]).
Cyril of Jerusalem
“Then we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition; next, we make mention also of the holy fathers and bishops who have already fallen asleep, and, to put it simply, of all among us who have already fallen asleep, for we believe that it will be of very great benefit to the souls of those for whom the petition is carried up, while this holy and most solemn sacrifice is laid out” (Catechetical Lectures 23:5:9 [A.D. 350]).
Gregory of Nyssa
“If a man distinguish in himself what is peculiarly human from that which is irrational, and if he be on the watch for a life of greater urbanity for himself, in this present life he will purify himself of any evil contracted, overcoming the irrational by reason. If he has inclined to the irrational pressure of the passions, using for the passions the cooperating hide of things irrational, he may afterward in a quite different manner be very much interested in what is better, when, after his departure out of the body, he gains knowledge of the difference between virtue and vice and finds that he is not able to partake of divinity until he has been purged of the filthy contagion in his soul by the purifying fire” (Sermon on the Dead [A.D. 382]).
John Chrysostom
“Let us help and commemorate them. If Job’s sons were purified by their father’s sacrifice [Job 1:5], 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” (Homilies on First Corinthians 41:5 [A.D. 392]).
“Weep for those who die in their wealth and who with all their wealth prepared no consolation for their own souls, who had the power to wash away their sins and did not will to do it. Let us weep for them, let us assist them to the extent of our ability, let us think of some assistance for them, small as it may be, yet let us somehow assist them. But how, and in what way? By praying for them and by entreating others to pray for them, by constantly giving alms to the poor on their behalf. Not in vain was it decreed by the apostles that in the awesome mysteries remembrance should be made of the departed. They knew that here there was much gain for them, much benefit. When the entire people stands with hands uplifted, a priestly assembly, and that awesome sacrificial Victim is laid out, how, when we are calling upon God, should we not succeed in their defense? But this is done for those who have departed in the faith, while even the catechumens are not reckoned as worthy of this consolation, but are deprived of every means of assistance except one. And what is that? We may give alms to the poor on their behalf” (Homilies on Philippians 3:9–10 [A.D. 402]).
Augustine
“There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for other dead who are remembered. It is wrong to pray for a martyr, to whose prayers we ought ourselves be commended” (Sermons 159:1 [A.D. 411]).
“But by the prayers of the holy Church, and by the salvific sacrifice, and by the alms which are given for their spirits, there is no doubt that the dead are aided, that the Lord might deal more mercifully with them than their sins would deserve. The whole Church observes this practice which was handed down by the Fathers: that it prays for those who have died in the communion of the Body and Blood of Christ, when they are commemorated in their own place in the sacrifice itself; and the sacrifice is offered also in memory of them, on their behalf. If, then, works of mercy are celebrated for the sake of those who are being remembered, who would hesitate to recommend them, on whose behalf prayers to God are not offered in vain? It is not at all to be doubted that such prayers are of profit to the dead; but for such of them as lived before their death in a way that makes it possible for these things to be useful to them after death” (ibid., 172:2).
“Temporal punishments are suffered by some in this life only, by some after death, by some both here and hereafter, but all of them before that last and strictest judgment. But not all who suffer temporal punishments after death will come to eternal punishments, which are to follow after that judgment” (The City of God 21:13 [A.D. 419]).
“That there should be some fire even after this life is not incredible, and it can be inquired into and either be discovered or left hidden whether some of the faithful may be saved, some more slowly and some more quickly in the greater or lesser degree in which they loved the good things that perish, through a certain purgatorial fire” (Handbook on Faith, Hope, and Charity 18:69 [A.D. 421]).
“The time which interposes between the death of a man and the final resurrection holds souls in hidden retreats, accordingly as each is deserving of rest or of hardship, in view of what it merited when it was living in the flesh. Nor can it be denied that the souls of the dead find relief through the piety of their friends and relatives who are still alive, when the Sacrifice of the Mediator [Mass] is offered for them, or when alms are given in the Church. But these things are of profit to those who, when they were alive, merited that they might afterward be able to be helped by these things. There is a certain manner of living, neither so good that there is no need of these helps after death, nor yet so wicked that these helps are of no avail after death” (ibid., 29:109).

Carmelite Office, Morning Prayer: St. Teresa of Jesus (of Avila), Virgin, Doctor and Foundress

Download the Carmelite Propers in PDF.
(This link is the only link I can find from this domain name)

Invitatory
Ant.     Come, let us worship the Lord, source of all wisdom.

Morning Prayer

Ant. 1  For you my soul is thirsting, Lord; my body pines for you.
Psalms and canticle from Sunday, Week I, v. 4, p. 652 (CP., p. 707).
Ant. 2  All your creatures praise you, Lord; your saints shall bless  your name.
Ant. 3  I have sung the praises of your mercies, Lord, in the assembly of the faithful.

READING                                                      2 Corinthians 4:5-7

RESPONSORY
My heart is ever pleading, show me your face. —My heart is ever pleading, show me your face.
I long to gaze upon you, Lord. —Show me your face.
Glory to the Father, and to the Son, and to the Holy Spirit. —My heart is ever pleading, show me your face.
CANTICLE OF ZECHARIAH
Ant.     All who love me will be loved by my Father,  and I will love them and reveal myself to them.

INTERCESSIONS
The Lord of glory, Crown of all the Saints, gives us the joy of honoring our Mother, Saint Teresa.
Let us praise him, saying:
Glory to you, Lord!

Source of life and holiness, in your saints you show us the infinite marvels of your grace;  —in company with Saint Teresa may we sing of your mercies forever.
You want your love to blaze like fire throughout the world;  —with Saint Teresa, make us zealous in spreading your charity.
You make friends of your saints, and reveal to them the mysteries of your heart;  —bind us to yourself in friendship so close that we may taste the secrets of your love, proclaim your wonders, and draw others to you.
You pronounced blessed the pure of heart, and promised that they should see you;  —purify our sight, so that we may see you in everyone and be faithful to you in all things.
You resist the proud and give wisdom to little ones; —make us humble of heart, so that we may receive your wisdom for the sake of the whole Church

Our Father . . .

PRAYER (Collect)
Father, by your Spirit you raised up our Mother Saint Teresa of Jesus to show your Church the way to perfection.  May her inspired teaching awaken in us a longing for true holiness.
Grant this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever.

Flos Carmeli and Litany of Carmelite Saints

To the Baptists who came to our yard sale this morning

IMG_20130617_152732
Dear missionaries of Lighthouse Baptist:

First, let me say, I commend your faith. I commend your courage and bravery in coming to strangers’ homes and trying to win them over to Jesus.
Further, compared to others like yourselves, I commend you for accepting that I am already a Christian. Too often, when I’ve been approached by evangelicals, if I say, “I’m already a Christian” or “I already have a church,” there is a certain kind of anger that bubbles up. A “transitional” deacon friend who was my Catholic hospital chaplain when I was in cardiac rehab 2 years ago described the same when he visited some non-Catholic patients on the floor.
I hope that, if I had my voice and had spoken the words, “I’m a Catholic,” you would have kept that smile and “we’re brothers in the Lord” attitude.

2 and a half years ago, before I lost my left vocal cord, I would have welcomed a conversation. Hopefully, it would have proceeded in mutually respectful dialogue.

However, I’d like to point out a few things:
1. Jumping in with “You have to believe in Jesus because there’s a judgment coming” isn’t the best way to approach people.
2. You handed me a pamphlet and said it had “All the verses you need to know.” I had intended to look at your pamphlet but misplaced it, so I dug around your website, and found a list. Assuming it’s the same list, I have a few questions, which I might have asked had the conversation proceeded in such manner.
a) If I had been a nonbeliever, why would I care what the Bible says at all?
b) As I am a believer, where in the Bible does the Bible speak of “verses”? Why must I only “need to know” a few out of context verses? Are you aware that “verse numbers” were added to the Bible by Medieval Catholic theologians to help make it easier to reference?
I know that ” All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim 3:16). I know that St. Paul says, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” (2 Thess 2:15), and that Peter says: “19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation.” (2 Peter 1:19-20).
So how can it be “just me and Jesus,” when Jesus said, “This is my blood of the new testament, which is shed for many.” (Mark 14:24). Yes, He knew Me from before time, and yes, if I had been the only sinner ever, Christ would have still died for me, but He died for many, including me, not just me.
c) If all I have to is confess faith in Jesus, why bother coming to your church?
And what about where Jesus Himself says, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven” (Matthew 7:21).

3. I would hope that, having shared your verses with me, you would be interested in hearing some of the verses upon which I base my life and faith. For example, one of my favorites is Gen 3:15, which is also on your list. I suppose then, that you honor the Woman (Jn 2:3) whom the beloved disciple must take as his mother? (Jn 19:26-27).

Another verse I find interesting is John 20:30-31:
“30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”

Interesting that the Gospel which my evangelical brethren seem most ready to dismiss and most ready to downplay (other than John 1 and 3:16) is the one in which Jesus says the above words from the Cross to the author of the Gospel.

One of the things I have learned from having vocal cord paralysis is how painful it is to speak when you can’t breathe. I cannot breathe and speak at the same time. When I speak too long, it becomes deathly painful because I asphyxiate a bit. Every word I speak these days is deliberate. Someone being crucified asphyxiates. Jesus was asphyxiating on the Cross, and took the time to say, “Woman, behold your son,” and “Man, behold your mother,” and the disciple who calls himself the beloved, who tells us that his Gospel only includes Jesus’s most important sayings, tells us he took her into his home. In that context, was the Man who said, “Let the dead bury their dead,” and Who knew fully well His death was coming and could have done it before, *really* just tending to His mother’s temporal care, especially by putting her into the care of a non-related apostle when He had, as the Scriptures tell us, “brothers”?

Oh, speaking of “brothers,” Jesus and His followers spoke Aramaic. We know they were not multilingual since, on the day of Pentecost, the Apostles astonished everyone by suddenly being not just multilingual, but people of different languages were hearing their own tongues when the Apostles spoke.

So, while the Gospels were originally written in Greek, they were written by people whose native tongue was Aramaic, recounting stories they’d heard or witnessed that originally *happened* in Aramaic.

So in Aramaic, there is one word for “kinsmen” or “brethren.” When the Apostles wrote their accounts in “Greek,” they translated the Aramaic for “brethren” as the Greek for “brothers,” identifying James, Simon, Joseph, and as “Jesus’ brothers.” Note there are no “brothers” mentioned in the Finding in the Temple. Note that they never identify “James, Simon,” etc. as “Mary’s children.”  If James, Simon and Jude were Mary’s biological sons, why would Jesus have given her to John to take care of, especially when John’s own mother was standing by the Cross, as well? (John 20:20). Also note that Jews do not name babies after their fathers, but only after deceased family members: St. Joseph could not have had a son named “Joseph” and been the just law-abiding Jew that Scripture tells he was!

Surely, there must be something to the fact that the early Church decided that she whom Elizabeth identified as Mother of the LORD (Lk 1:43).

4. Another passage that struck me as conveniently out of context is your inclusion of Matthew 16:21-26, but not Matthew 16:13-20:

Matthew 16King James Version (KJV)

16 The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven.

2 He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red.

3 And in the morning, It will be foul weather to day: for the sky is red and lowering. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?

4 A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed.

5 And when his disciples were come to the other side, they had forgotten to take bread.

6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees.

7 And they reasoned among themselves, saying, It is because we have taken no bread.

8 Which when Jesus perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?

9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up?

10 Neither the seven loaves of the four thousand, and how many baskets ye took up?

11 How is it that ye do not understand that I spake it not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?

12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.

13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

15 He saith unto them, But whom say ye that I am?

16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.

This is another case where knowing that Jesus spoke Aramaic is important. The Aramaic Cephas, “bedrock,” is gender neutral. Greek “Petra” for bedrock is feminine, so Matthew translated “Cephas” to “Petros,” masculine, the first ever occurrence of that name in Greek, and the first ever use of “Cephas” as a name in Hebrew. Elsewhere in Scripture, it is rendered “Cephas,” rather than Peter, though I’ve encountered people who insist that the Cephas St. Paul refers to is someone else.

Thus, Jesus, who promised to raise up descendents to Abraham from the stones told Simon that he was to be called stone and on this stone Jesus would build His Church.

21. Lastly, in John the Gospel which only told us the important stuff, Jesus gave us the “Bread of Life” discourse (John 6; whole chapter)

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

55 For my flesh is meat indeed, and my blood is drink indeed.

56 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

When the people take offense, Jesus “doubles down,” as they say. When the Apostles take offense, Jesus points to Judas as a “Devil.”

Then, in 1 Corinthians 10 and 11, St. Paul tells us the importance of the Eucharistic meal. “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?” (1 Cor 10:16). This is no mere community pot luck, he tells us, for we can eat at home (1 (Cor 11:22).

For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread:

24 And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me.

25 After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

26 For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come.

27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

28 But let a man examine himself, and so let him eat of that bread, and drink of that cup.

29 For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

1 Cor 11:23-29

5. One other passage I find that my evangelical brethren love to cite, which is on your website, is some variant of Romans 3 (23-25, in this case), to try to emphasize “sola fide,” yet I never hear anyone cite Romans 3:31: “Do we then make void the law through faith? God forbid: yea, we establish the law,” and Our Lord Himself says,
“17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.

18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” (Matthew 5:17-18).

5. Thank you for taking the time to consider these passages as I have considered the passages you sent me, many times in fact, as I’ve made a point since I was a young boy of being familiar with the Scriptures. God bless you in your ministry. I pray you find the fullness of Christ’s truth.

I would like to reciprocate your invitation: come experience the Real Presence of Jesus. If you’re not ready for Mass yet, come visit one of our local churches during Adoration and just spend time in silent prayer. See what the Holy Spirit can do:

St. Mary Help of Christians, Aiken, SC

St. Gerard, Aiken

Our Lady of the Valley, Gloverville

Our Lady of Peace, North Augusta

St. Edward, Murphy Village

The Most Holy Trinity, Augusta, GA

St. Mary on the Hill, Augusta

St. Ignatios

Or else, enter your zip code into http://masstimes.org/

Where is the Immaculate Conception in the Bible?

And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. (Gen 3:15, KJV)

Enmity:
“a feeling or condition of hostility; hatred; ill will; animosity; antagonism.” (Dictionary.com)

If “Jesus answered them, ‘Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin,'” (John 8:45, KJV) and ” all have sinned, and come short of the glory of God” (Romans 3:23, KJV), how can a woman who sinned, before Christ, have been at enmity with the Devil, unless by a special grace from God?

Four Powerful Novenas

We must always avoid a superstitious or magical approach to prayer. We should not think of the words themselves as having power or giving us power over God. When a novena is identified as “never failing,” it requires openness to God’s resolving the problem His way. It is better to make one’s intention as general as possible than to ask God for a specific resolution. Nevertheless, these four novenas have been demonstrated to be efficacious, particularly because they focus on the Scriptural commands to pray and they have the aforementioned openness to God’s will. The Novena to the Holy Spirit is the prototype for all novenas: commemorating the Nine Days that Our Lady, the Eleven and some of the other disciples spent after the Ascension, waiting in the Upper Room for the coming of the Holy Spirit.
Likewise, although we should not put too much import on the formulas or worrying about missing a day, etc., the point of a novena is to provide a small sign of dedication to God and concern for the cause at hand. In Liturgy, by using the same formulas around the world, we spiritually unite ourselves to others saying the same prayers. The same is true, in a lesser way, of private devotions like these. I share these prayers to help spread devotion to Our Lord, Our Lady and St. Jude.

Veni Sancte Spiritus

Come, Holy Spirit,
send forth the heavenly
radiance of your light.

Come, father of the poor,
come giver of gifts,
come, light of the heart.

Greatest comforter,
sweet guest of the soul,
sweet consolation.

In labor, rest,
in heat, temperance,
in tears, solace.

O most blessed light,
fill the inmost heart
of your faithful.

Without your divine will,
there is nothing in man,
nothing is harmless.

Wash that which is unclean,
water that which is dry,
heal that which is wounded.

Bend that which is inflexible,
warm that which is chilled,
make right that which is wrong.

Give to your faithful,
who rely on you,
the sevenfold gifts.

Give reward to virtue,
give salvation at our passing on,
give eternal joy.
Amen. Alleluia.

Emergency Novena to the Infant Jesus of Prague

O Jesus, Who said, “Ask and you shall receive, seek and you shall find, knock and it shall be opened to you,” through the intercession of Mary, Your most holy Mother, I knock, I seek, I ask that my prayer be answered.

[List Requests]

O Jesus, Who said, “All that you ask of the Father in My Name He will grant you,” through the intercession of Mary, Your most holy Mother, I humbly and urgently ask Your Father in Your Name that my prayer be granted.
[List Requests]

O Jesus, Who said, “Heaven and earth will pass away, but My word shall not pass,” through the intercession of Mary, Your most holy Mother, I feel confident that my prayer will be granted.

[List Requests]

Novena Prayer to Mary, Undoer of Knots

O HOLY MARY, full of the presence of God, during your life you accepted with great humility the holy will of the Father, and the legacy of your Son, Our Lord Jesus Christ, and evil never dared to entangle you with its confusion.

Since then, you hast interceded for all our difficulties as you didst at the wedding feast of Cana. With all simplicity and with patience, you hast given us an example of how to untangle the knots in our complicated lives. By being our Mother forever, you arrange and make clear the path that unites us to Our Lord.

HOLY MARY, Mother of God and ours, with your maternal heart, please untie the knots that upset our lives. We ask you to receive into your hands our finances, careers and housing, and deliver us from the chains and confusion that restrain us.

O BLESSED VIRGIN MARY, through your grace, your intercession, and by your example, deliver us from evil and untie the knots that keep us from being united to God, so that free of every confusion and error, we may find Him in all things, keep Him in our hearts, and serve Him always in our brothers and sisters.

O MARY, Undoer of Knots, pray for us who have recourse to you.

Amen.

Novena to St. Jude

May the Most Sacred Heart of Jesus be adored, loved in all tabernacles until the end of time. Amen.
May the most Sacred Heart of Jesus be praised and glorified now and forever. Amen.
St. Jude pray for us and hear our prayers. Amen
Blessed be the Sacred Heart of Jesus.
Blessed be the immaculate Heart of Mary.
Blessed be Saint Jude in all the world and for all eternity. Amen.

Our Father
Our Father who art in heaven hallowed be your name. Your kingdom come, your will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation but deliver us from evil. Amen

Hail Mary
Hail Mary, full of grace, the Lord is with you, blessed are you among women and blessed is the fruit of your womb, Jesus. Holy Mary, mother of God, pray for us sinners now and at the hour of our death. Amen

Prayer to St. Jude

O glorious Apostle, St. Jude, true relative of Jesus and Mary, I salute you through the Most Sacred Heart of Jesus, through which I praise and thank God for all the graces He has bestowed upon you.
St. Jude
Humbly prostrate before you, I implore you through the Heart to look down upon me with compassion. Despise not my poor prayer, let not my trust be confounded. To you God has granted the privilege of aiding mankind in the most desperate cases. Oh come to my aid that I may praise the mercies of God. All my life I will be grateful to you, and will be your faithful client until I can Thank you in Heaven. Amen

Veni Creator Spiritus

Come, Holy Ghost, Creator blest,
and in our hearts take up Thy rest;
come with Thy grace and heav’nly aid,
To fill the hearts which Thou hast made.

O Comforter, to Thee we cry,
Thou heav’nly gift of God most high,
Thou Fount of life, and Fire of love,
and sweet anointing from above.

O Finger of the hand divine,
the sevenfold gifts of grace are thine;
true promise of the Father thou,
who dost the tongue with power endow.

Thy light to every sense impart,
and shed thy love in every heart;
thine own unfailing might supply
to strengthen our infirmity.

Drive far away our ghostly foe,
and thine abiding peace bestow;
if thou be our preventing Guide,
no evil can our steps betide.

Praise we the Father and the Son
and Holy Spirit with them One;
and may the Son on us bestow
the gifts that from the Spirit flow.

How can you believe in a God who allows [insert problem here]?

A common objection to Christianity is that we worship a cruel, capricious God, that God is distant, that God does not understand human frailty or have compassion for our suffering. Yet, we do not worship some vague God. We worship Jesus Christ, crucified (1 Cor 1:23), a God who became one like us in all things but sin (Hebrews 4:15).

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came to be through him, and without him nothing came to be. What came to be 4 through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it.
. . . 10 He was in the world, and the world came to be through him, but the world did not know him. 11 He came to what was his own, but his own people did not accept him. 12 But to those who did accept him he gave power to become children of God, to those who believe in his name, 13 who were born not by natural generation nor by human choice nor by a man’s decision but of God.
14 And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth. (John 1:1-14).

15 He is the image of the invisible God, the firstborn of all creation. 16
For in him were created all things in heaven and on earth, the visible and the invisible,
whether thrones or dominions or principalities or powers; all things were created through him and for him. 17 He is before all things, and in him all things hold together. (Colossians 1:15-17)

6 Who, though he was in the form of God, did not regard equality with God something to be grasped. 7 Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, 8 he humbled himself, becoming obedient to death, even death on a cross.

9 Because of this, God greatly exalted him and bestowed on him the name that is above every name, 10 that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
(Philippians 2:6-11).

18 He is the head of the body, the church. He is the beginning, the firstborn from the dead, that in all things he himself might be preeminent. 19 For in him all the fullness was pleased to dwell, 20
and through him to reconcile all things for him, making peace by the blood of his cross [through him], whether those on earth or those in heaven. 21 And you who once were alienated and hostile in mind because of evil deeds 22 he has now reconciled in his fleshly body through his death, to present you holy, without blemish, and irreproachable before him, 23 provided that you persevere in the faith, firmly grounded, stable, and not shifting from the hope of the gospel that you heard, which has been preached to every creature under heaven. . . . 24
Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking* in the afflictions of Christ on behalf of his body, which is the church, (Colossians 1:18-24).

That’s the God I believe in, Charlie Brown.

Today’s first reading really struck me

Coupled with the commissioning of the Apostles from Mk 6:7-13, it’s Amos 7:12-15:

Amaziah, priest of Bethel, said to Amos,
“Off with you, visionary, flee to the land of Judah!
There earn your bread by prophesying,
but never again prophesy in Bethel;
for it is the king’s sanctuary and a royal temple.”
Amos answered Amaziah, “I was no prophet,
nor have I belonged to a company of prophets;
I was a shepherd and a dresser of sycamores.
The LORD took me from following the flock, and said to me,
Go, prophesy to my people Israel.”

Amos is one of the “Minor Prophets,” a book of only 9 chapters. Most of those are warnings and visions. In chapter 7, the string of messages are interrupted with what the New American Bible subtitles, “Biographical Interlude: Amos and Amaziah.” The priest Amaziah accuses Amos of conspiring against Jeroboam, king of the Northern Kingdom, and accuses him of being a prophet-for-hire.
He’s not a “seer” or a crooked “evangelist” who takes money from the gullible. He’s not the equivalent of a Greek sophist who takes money from the rich to promote people with a message. Amos defends himself merely on the fact that he’s a humble farmer, who’s prophesying simply because God told him to. He makes no profit from being a “prophet,” nor is he a particularly educated person.

Was Jesus “Bound By His Times”?

So, Jimmy Carter thinks that, if Jesus “were alive today,” He’d approve of gay marriage, abortion, women’s ordination, etc. . . .
One of the popular notions of “Christian” liberals is that “Jesus was bound by His times,” that if He had not been so bound, He’d have approved of all the things they want to do–things that, at the same time, they remind us were popular in most pagan cultures, anyway. So, 1) How was “Jesus” bound by His times for teaching people not to do things that pagans and in some cases even Jews allowed?
2) If they truly believe Jesus is God, how could He be bound by the times He chose to be born into,
3) if Jesus is God, and the Jews were God’s Chosen People who received His Law, how could the time and place Jesus was born into *not* be what He wanted them to be?

“Just believe in yourself”

“God just wants me to be happy,” says the contemporary Christian singer about her divorce and remarriage.

“Believe in yourself,” says the new age guru.

“The real Bruce Jenner,” say the headlines.

“Born that way,” says Lady Gaga.

Apparently, Jesus says “Affirm yourself, put down your cross, and follow your heart”?

Oh, no, wait.  That was, “Deny yourself, take up your cross, and follow Me.”