Category Archives: Scripture

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

Advertisements

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/