October 2005 Archives

Thanks to Dappled Things, I found this great mapping tool. You can add yourself with any notes or even your url (just add it to the comments). Pretty cool, click here.

God bless,
Jay

By the way, I am on there . . .

The laity must wake up to the good news of Vatican II. For the first time in the history of the Church, a whole document is dedicated to us. I think if more lay people knew this more of us would read it. We are not just to “pay, pray, and obey”. Do we know we have a special mission that no priest, bishop or religious in the Church can do for us? Yes, we have an indispensable role in the Church, and I believe that if the majority of us understood this role, we would have a vastly different kind of Church. We do make up about 99% of the Church. Do you know what this role is?

I must admit I myself didn’t fully understand this until recently: Our mission as laypersons is the renewal of the temporal order!

We need to understand that Christ came to save mankind, the pinnacle of creation, and in the process the whole temporal ordered must also be renewed. We need to see that only we have this special position in life, both as Christians and as worldly citizens. The hierarchy does not engage with the world the way we do. At work and school, laypersons have countless opportunities for evangelization and sanctification, which the hierarchy does not have. We need to take responsibility and recognize this crucial mission of ours.

I am trying to keep this as short as possible, so hopefully the reader has gotten this far. For my final petition: please take the time to read the awesome documents of Vatican II. I would recommend starting with this document, which is written specifically for the average Catholic, and working your way to more central documents like Lumen Gentium and Dei Verbum. It isn't more difficult to read than your average Time or Newseek article. Most documents are quite short as well. As our wonderful recent popes have said, Vatican II is the compass that guides us through the specific problems of our times.

The following is an article that I stumbled upon on Dave Armstrong's blog. It deals with the objection that has been repeatedly posted on this blog in reference to Mary being sinless and the apparent contradiction created by St. Paul's comment to the Romans. The comments in bold are the Protestant objections. Enjoy!

"All Have Sinned . . ." (Mary?)

I wrote the following to an evangelical Protestant friend who has since converted to Catholicism. This is a classic Protestant objection which has in the past troubled me a little bit (even as a Catholic) as well.

Romans 3:23: "...all have sinned and fall short of the glory of God." {NRSV}

I'm still looking for a good answer on the "for all have sinned" question in regards to Mary. The "all doesn't always mean all" answer is not satisfactory since I am sure there are references where all does mean all!

I don't follow. If the word "all" (pas in Greek) can indeed have different meanings (as it does in English), then it can have different meanings! It matters not if it means literally "every single one" in some places, if it can mean something less than "absolutely every" elsewhere in Scripture. As soon as this is admitted, then the Catholic exception for Mary cannot be said to be linguistically or exegetically impossible, any more than adelphos ("brother") meaning "sibling" in one place rules out a meaning of "cousin" or other non-sibling somewhere else.

We find examples of a non-literal intent elsewhere in Romans. In verse 1:29 the KJV reads, "being filled with all unrighteousness.....," whereas NRSV adopts the more particular, specific meaning, ".....every kind of wickedness...." As another example in the same book, Paul writes that "all Israel will be saved," (11:26), but we know that many will not be saved. And in 15:14, Paul describes members of the Roman church as "....filled with all knowledge...." (cf. 1 Cor 1:5 in KJV), which clearly cannot be taken literally. Examples could be multiplied indefinitely, and are as accessible as the nearest Strong's Concordance.

The "exception" answer is not satisfactory either considering Adam and Eve were before there was original sin and Jesus was God!!

In our modern society, we are continually urged to “accept” as normal the homosexual person. We are told to “stop judging” them. Any suggestion that active homosexuality is gravely immoral is quickly condemned and ridiculed. We are encouraged to get with the times….to embrace same-sex marriages, to approve health insurance benefits for homosexual partners, and to allow homosexual persons to adopt children. So what is a Catholic to do? What does Christ desire of us? How do we, as Catholics, love our homosexual neighbor?

First and foremost, we are called to imitate Christ. We know that God is love. Christ came to earth and died on the Cross out of love for us. He commanded us to do likewise in His explanation of how we are to love our neighbor:

You shall love your neighbor as yourself. – Mt 22:39

Those of homosexual orientation deserve to be loved and accepted for who they are, namely fellow human beings created in the image and likeness of God. Yet, through and in Jesus Christ, love and truth are made one. As brothers and sisters of those of homosexual orientation we are obliged to love them as Christ loves. Jesus Christ, while accepting sinners, also challenged them and called them to repentance. It is important that we love every brother and sister this way. Some Christians believe that it is not their place to challenge another, they feel as though they are condemning them. Yet there is a difference between condemning someone and calling them to repentance. This is most perfectly demonstrated by Christ Himself in the encounter with the woman caught in adultery:

Jesus looked up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and do not sin again.” – Jn 8:10-11

Here Jesus specifically states that He does not condemn her, but at the same time calls here to abandon sin. Our society tells that active homosexuality is not a sin, so there is no need to call the active homosexual person to repentance. Sacred Scripture contradicts this claim:

Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, because they exchanged the truth about God for a lie and worshipped and served the creature rather than the Creator, who is blessed for ever! Amen. For this reason God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in their own persons the due penalty for their error. – Romans 1:24-27

As imitators of Christ we must “bear witness to the truth” (Jn 18:37). Love is truth. To say we love our neighbor demands that we do all we can to assist them in living lives of holiness; this includes challenging them to abandon sin. As St. James wrote:

My brethren, if any one among you wanders from the truth and some one brings him back, let him know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins. – James 5:19-20

In discussing the need for love and acceptance of those with homosexual orientation it is vital that we also speak about the intrinsic disorder of homosexuality. The Catechism of the Catholic Church states:

Chastity and homosexuality
2357 Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity,141 tradition has always declared that "homosexual acts are intrinsically disordered."142 They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.

2358 The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's Cross the difficulties they may encounter from their condition.

2359 Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection.
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141 Cf. Gen 19:1-29; Rom 1:24-27; 1 Cor 6:10; 1 Tim 1:10.
142 CDF, Persona humana 8.

The Catechism presents to us the ideal format for speaking about homosexual orientation – clear condemnation of the sin itself, genuine love and acceptance of those who have homosexual tendencies, and then the call to virtue. As John Paul II was once noted as saying:

Love the sinner, hate the sin.

This is love, this is truth. In proclaiming the truth we remove the possibility of confusion and untruth. Sin affects us all. We must strive to live lives of holiness and, at the same time, assist our brothers and sisters in doing so.

In Christ,
Joe

The newest Catholic Carnival is up. The Carnival is now a year old, believe it or not! Take a minute to check it out.

God bless,
Jay

John 20:1-8. Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb. So she ran, and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid them.” Peter then came out with the other disciple, and they went toward the tomb. They both ran, but the other disciple outran Peter and reached the tomb first; and stopping to look in, he saw the linen cloths lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb; he saw the linen cloths lying, and the napkin, which had been on his head, not lying with the linen cloths but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed;

I’m curious: from a protestant perspective, why did the disciple John wait? Why not go in? If the disciples are all equal in stature, shouldn’t he have gone in first (since he got there first)?

This passage ties closely into the Catholic argument that Peter was “first among equals.” As we’ve pointed out before, Peter’s name is always mentioned first when listed with other disciples. Even here, Mary Magdalene runs to “Simon Peter and the other disciple.” And the other disciple? He waits until Simon Peter enters the tomb first.

God bless,
Jay

We recently received a request for an article on the Harry Potter series. The following is an article that was posted on Michael O'Brien's blog, studiObrien, I felt it was worth reading. Enjoy!

Pope Benedict and Harry Potter
Written by Michael D. O'Brien

Many of you will recall the controversy that arose in the world’s media a few years ago over the Harry Potter series of fantasy novels for young readers. Numerous articles appeared in the press praising the books as a breakthrough to a more literate form of culture for young people. They exalted its dramatic qualities, imaginative story-telling, humor, and promotion of “values.” Little serious reflection was given to the fact that the foundational element of the series is witchcraft and sorcery, which is glamorized and offered to the reader as normal, even a saving path. The central character, Harry, is a sorcerer in training. This is not the place to restate the arguments, pro and con; I have done this in previous articles, which are posted on this website. However, I would like to emphasize again that few if any cultural works in the history of mankind have spread so far and so quickly as the Potter series. Indeed there are now hundreds of millions of readers.

There were of course some dissenting opinions about the books, writers such as myself who examined them in the context of the ongoing paganization of children’s culture—a phenomenon that already has proved to have negative consequences. Generally, critics of Potter were dismissed as “hysterical alarmists” or “fundamentalists.” The situation was made more difficult when in February, 2003 the world media erupted with headlines announcing that the Vatican and the Pope were in favor of the books: “Pope Approves Potter” declared the Toronto Star. “Harry Potter Is Ok With The Pontiff” declared the Chicago Sun Times. Throughout North America, England, Australia, France, Spain, Germany, Italy, and points beyond, the press and e-media proclaimed, “Vatican okays Harry Potter” (News 24, South Africa), “Vatican gives blessing to Harry Potter” (Scotsman), “Pope Sticks Up for Potter Books” (the BBC); “Vatican: Harry Potter’s OK with Us” (CNN Asia), and so forth.

This was a classic case of media disinformation. In fact, neither the Vatican nor John Paul II had in any way approved the series. The “story” had its source in a remark made by Monsignor Peter Fleetwood during a press conference for the release of a Vatican document on the New Age movement. Responding to a reporter’s question about the Harry Potter series, Fleetwood replied, “If I have understood well the intentions of Harry Potter’s author, they help children to see the difference between good and evil.” In short, it was the superficial personal opinion of a man who may or may not have read the books. That the media turned this into a major world-class story (and at the same time largely ignored the reason for the conference, the release of the Vatican’s teachings on the New Age movement) is so blatant a violation of journalistic standards that one cannot help but wonder over it.

The media failed to give equal coverage to a more significant statement on the Potter series when, two years earlier, Rome’s official exorcist, Fr. Gabriele Amorth, warned parents against the books in an interview with the Italian ANSA news agency. Fr. Amorth, who is also the president of the International Association of Exorcists, said bluntly, “Behind Harry Potter hides the signature of the king of the darkness, the devil.” He maintained that many of the ideas expressed in the books were from the realm of darkness, that they contain innumerable positive references to magic, “the satanic art”, and attempt to make a false distinction between black and white magic, when in fact the distinction “does not exist, because magic is always a recourse to the devil.” He also criticized the disordered morality presented in Rowling’s works, which he believes strongly reinforce moral relativism.

In the ensuing years the controversy raged on, most notably in articles attacking critics of Potter. It has been disconcerting to see that many such articles have been published in orthodox Catholic journals. At root was a failure to understand the power of cultural material over human consciousness, and thus its effects on human actions. There was, as well, a kind of academic over-reliance on individual reason, perhaps because intelligent people of faith generally consider themselves capable of absorbing a good deal of flawed material without being harmed by it. This was to forget that the young are in a state of formation, are the most vulnerable to deformation of their understandings of reality, especially the nature of good and evil.

The following story was reported by the Catholic News Agency. The Traditional Anglican Communion is the Anglican group that has not succumb to the liberal madness of the rest of Anglican Church. They have reject the ordination of women, abortion, homosexuality, etc. It is interesting how when one remains committed to the truth one inevitably comes home to Rome. God bless them.

Anglican group seeks reunion with Rome

Portland, Sep. 30, 2005 ( CNA) - The Anglican Church in America has decided to seek union with the Roman Catholic Church. If unification were successful, this would be the first post-Reformation church to reunite with Rome, reports journalist Ken Tatro from “keep me current” in Oregon. The Anglican Church in America is part of the worldwide Traditional Anglican Communion, which consists of churches that split from the mainstream Anglican Communion in 1979 in opposition to the ordination of women clergy and to changes made to the Book of Common Prayer, which includes the basic doctrines and prayers.

Tatro reported that an international gathering of members of the Traditional Anglican Communion, including their highest-ranking cleric, Archbishop John Hepworth, met at St. Paul’s in Portland last week.

They voted in favor of starting a formal discussion with Rome and eventually creating what is called a “single Eucharist community.” This would allow members of the Traditional Anglican Communion and the Roman Catholic Church to take communion at each other’s churches.

The leaders hope to propose a formal plan to the Vatican by next year. It is unclear how long the process of reunification will take.

Despite unification, from a basic theological and operational standpoint, nothing will be different within the church, said Very Rev. Lester York, dean of St. Paul’s.

York told Tatro that St. Paul’s is gaining membership as the Episcopal Church ordains homosexual clergy and debates blessing same-sex unions. He said his church is attracting people who no longer find the liberalism of other Protestant faiths acceptable.

Formal unity with Rome would better reflect the sect’s doctrine, York told the reporter. He said his church’s beliefs are similar to Roman Catholic and has the same seven sacraments.

Traditional Anglican Communion leaders have been discussing unification with Rome for the past few years, York reported. These discussions have included former Cardinal Joseph Ratzinger, who is now Pope Benedict XVI.

This information is from Catholic News Agency

To learn more about this particular Anglican group please visit The Messenger, their official newsletter website. The fact that they are seeking union with Rome is mentioned as well in the following article from their website:

TRADITIONAL ANGLICAN CHURCH BISHOPS ENDORSE EFFORTS TO SEEK INTERCOMMUNION WITH ROMAN CATHOLIC CHURCH
September 23 2005
THE Archbishop of the Traditional Anglican Communion and primate of the largest conservative Anglican Church in the world has received an endorsement from the U.S. and Central American Church bodies meeting in Portland, Maine this week to begin developing a plan for intercommunion and unity with Rome . The Most Reverend John Hepworth, the Primate of the Traditional Anglican Communion, attended the meeting of the General Synod of the Anglican Church in America during the week of September 20-24. The Church bodies gave him an endorsement of his efforts to re-establish formal unity with the Holy See in Rome.

He has led efforts on behalf of the Church to re-establish unity with the Roman Catholic Church with whom he has had discussions for the last several years. He has also made an effort to establish communion with European Lutherans seeking similar common ground with Rome. "We have no doctrinal differences with Rome which would keep us from being in full communion with each other" said the Archbishop in a recent interview. The climate is brewing for the Traditional Anglican Communion to be the 27th ecclesial group accepted into communion with Rome and the first church touched by the Reformation to do so. "My broad vision is to see the end of the Reformation of the 16th century." Archbishop Hepworth said if Christians truly believe in the notion of an undivided Church, they ought to discover what it takes to find unity with both East and West and "be liberated from everything that stops it."

The General Synod of the Anglican Church in America , including the Bishop of Central America, endorsed the efforts of the Primate today in a strong vote of support. The worldwide Traditional Anglican Communion will now begin the preparation of a formal unity plan to present to the Vatican next year outlining how intercommunion may be accomplished. The two churches have similar theological beliefs. The American Church was the last of the jurisdictions to endorse the efforts of the Primate due to timing of their National Synod. The Traditional Anglican Communion has members in 44 countries around the world.

In Christ,
Joe

Check out the newest Catholic Carnival, which is excellent as always. It includes some interesting posts that protestants should check out:

1) I would have excommunicated him, too points out some of the errors of Martin Luther.

2) For Sale: Two Tickets to the Rapture tackles whether there is a rapture or not.

3) Has "Intelligent Design vs. Evolution" Got You Down? looks at the debate again.

God bless,
Jay

Deacons likewise must be serious, not double-tongued, not addicted to much wine, not greedy for gain; they must hold the mystery of the faith with a clear conscience. And let them also be tested first; then if they prove themselves blameless let them serve as deacons...Let deacons be the husband of one wife, and let them manage their children and their households well; for those who serve well as deacons gain a good standing for themselves and also great confidence in the faith which is in Christ Jesus. - 1 Timothy 3:8-13

Deacons appeared early on in Church history. Tradition tells us that the first deacons were named in Acts 6:1-6. The deacons were selected in order to free up the Apostles from worrying about the daily needs of the community in order to more fully dedicate themselves to the proclamation of the Gospel. Throughout the writings of the Early Church Fathers we find numerous references to deacons and their duties. Over time, the role of deacons became more fully defined. The Catechism of the Catholic Church states:

The ordination of deacons - "in order to serve"

1569 "At a lower level of the hierarchy are to be found deacons, who receive the imposition of hands 'not unto the priesthood, but unto the ministry."'53 At an ordination to the diaconate only the bishop lays hands on the candidate, thus signifying the deacon's special attachment to the bishop in the tasks of his "diakonia."54

1570 Deacons share in Christ's mission and grace in a special way.55 The sacrament of Holy Orders marks them with an imprint ("character") which cannot be removed and which configures them to Christ, who made himself the "deacon" or servant of all.56 Among other tasks, it is the task of deacons to assist the bishop and priests in the celebration of the divine mysteries, above all the Eucharist, in the distribution of Holy Communion, in assisting at and blessing marriages, in the proclamation of the Gospel and preaching, in presiding over funerals, and in dedicating themselves to the various ministries of charity.57

1571 Since the Second Vatican Council the Latin Church has restored the diaconate "as a proper and permanent rank of the hierarchy,"58 while the Churches of the East had always maintained it. This permanent diaconate, which can be conferred on married men, constitutes an important enrichment for the Church's mission. Indeed it is appropriate and useful that men who carry out a truly diaconal ministry in the Church, whether in its liturgical and pastoral life or whether in its social and charitable works, should "be strengthened by the imposition of hands which has come down from the apostles. They would be more closely bound to the altar and their ministry would be made more fruitful through the sacramental grace of the diaconate."59
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53 LG 29; cf. CD 15.
54 Cf. St. Hippolytus, Trad. ap. 8:SCh 11,58-62.
55 Cf. LG 41; AA 16.
56 Cf. Mk 10:45; Lk 22:27; St. Polycarp, Ad Phil. 5,2:SCh 10,182.
57 Cf. LG 29; SC 35 § 4; AG 16.
58 LG 29 § 2.
59 AG 16 § 6.

Throughout the history of the Catholic Church, deacons have played a vital role. May God continue to bless those deacons serving the Church today and inspire more men to answer God's call to serve.

In Christ,
Joe

The Jehovah's Witnesses apparently don't like the Truth! They have filed suit against Peter Mosier for his website, Quotes.Watchtower.ca, which simply presents actual quotes from the Watchtower Society.

To explain how interesting this is, Mr. Mosier is simply printing direct quotes from Watchtower publications without comment and citing his sources. In other words, he's just presenting the "truth" that the Jehovah's Witnesses have pushed out for years. Since they rely on ignorance, they don't like it.

Perhaps the most surprising (and scary) quotes involve children:

*** FACE THE FACTS (book), pp. 46, 49-50 ***
Would it be Scripturally proper for them to now marry and begin to rear children? No, is the answer, which is supported by the Scriptures. […] Those Jonadabs who now contemplate marriage, it would seem, would do better if they wait a few years, until the fiery storm of Armageddon is gone…

As many of you probably know, the JW's have repeatedly predicted the end of the world, so I'm not sure who they expect followers to rely on for an accurate prediction. Also, wouldn't God prevent the faithful from getting pregnant if He needed them for some other purpose?

Here's hoping Mr. Mosier stands firm - and praying that Jehovah's Witnesses look a little more into their faith.

Hat tip to Karl Keating's Email newsletter.

God bless,
Jay

Take a look at the newest Catholic Carnival. As always, it's excellent and worth a few minutes.

God bless,
Jay

In another article posted on this site, A Bone To Pick With Dr. Dobson: Masturbation, quite a bit of controversy was stirred up over whether or not masturbation was an acceptable act. It amazes me that, although written almost two years ago, this article remains one of the most visited on our site and one that is constantly commented on. The comments are worth reading. My personal favorite was posted recently and basically said that we needed to "stop wasting so much time talking about masturbation, and more time worshipping and praying....Talk is cheap". I agree that talk is cheap, but this statement reveals the substantial lack of understanding that many have about the human person and, specifically, human sexuality. Worshipping God entails living moral lives in accord with His Will.

In this article I would like to focus on several things: 1. What the Catholic Church teaches about masturbation, 2. How masturbation is an "act of disregard", and 3. the moral and physcological dangers of masturbation.

1. What Does The Catholic Church Teach About Masturbation?

2352 By masturbation is to be understood the deliberate stimulation of the genital organs in order to derive sexual pleasure. "Both the Magisterium of the Church, in the course of a constant tradition, and the moral sense of the faithful have been in no doubt and have firmly maintained that masturbation is an intrinsically and gravely disordered action."138 "The deliberate use of the sexual faculty, for whatever reason, outside of marriage is essentially contrary to its purpose." For here sexual pleasure is sought outside of "the sexual relationship which is demanded by the moral order and in which the total meaning of mutual self-giving and human procreation in the context of true love is achieved."139
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138 Congregation for the Doctrine of the Faith (CDF), Persona humana 9.
139 CDF, Persona humana 9.

Here the Church insists on the proper playing out of human sexual action within the context of marriage and the proper nature of the human sexuality in general. It is important to understand that true love entails BOTH mutual self-giving and the possibility of human procreation. Masturbation prohibits both of these necessary aspects of true love.