Don't make Pope Paul VI put the smack down on you.
I understand the obligation to correct others when necessary, but do I have an obligation to do it right away or can I wait for a good opportunity (even if it means the person continues in a sinful behavior in the meantime)? I am also wondering how far we have to go in correcting others. I know we don't have to go around preventing evil everywhere but where is the line drawn?A lot of this is a judgment call. I don't know if there are necessarily hard and fast rules regarding this sort of thing. I don't think anyone is asking you to be a super-hero. I think you just combat evil whenever you come across it: at school, work, home, anytime or place where you are interacting with people.
The Astronomy isn't terribly bad (at least not as bad as most of these "religion is all star based" claims). Sirius does lines up with those three stars every day of the year, which I've heard called "The Three Kings" once - and not by someone in astronomy. Orion and Sirius are early Fall constellations, which means on December 25 they are setting as the sun is rising. However it is true that if you look at the stars at their rising and follow the line from those three stars through Sirius, you get a specific point on the horizon and 12 hours after these stars pointed to that point on the horizon, the sun will rise at that point.
He does misrepresent a point later, about the sun being "in the vicinity of the southern cross" on December 25 when it stays put for "three days". Cute. I suppose if you consider "vicinity" half the sky away, sure! The southern cross is a, ahem, southern constellation and although the sun is close, it's closest to it near the end of January (in the year zero - in the year 2007 it's February). I certainly wouldn't consider it in the vicinity as it's practically 40 degrees away.
He would have done better to point out that it was "between the southern and northern cross (the norther cross is another name for the constellation Cygnus the Swan)". But even then it's more directly in between those in January and it wouldn't have had the same effect of putting the sun ON the cross (which it never is). You would think someone who studied astrology would know which constellations the sun was in. In December the Sun rises in the constellation of Sagittarius (the teapot or archer), or if you go back to the time of Christ it will be in Capricorn. The Sun rises in Virgo around August (when most Virgo's are born).
I also loved how he reduced the "astrological sign" to the cross with the halo then went through painstaking care to only show crosses with the halo around it. See it's the same! Oh and the part about the crown of thorns was great - he would have done better to point out that the sun's "crown of thorns" or halo is most visible during a solar eclipse, when "darkness is prevailing over the light." That would have been a cool touch.
It would be interesting to know how much of his history is correct about those other religions. I liked your point about how other pagan religions would by nature prefigure Christianity. I personally would be more worried if there was no evidence for Christianity in nature or in other religions, for if something is totally new, then it is almost guaranteed to be false.
Because we cannot judge culpability and knowledge, are we guilty of omission for not saying anything to those who have committed sins that would otherwise be mortal but still receive the Eucharist?We should take every precaution to ensure that the Eucharist is not received unworthily. Even the suspicion that someone is receiving the Eucharist in a state of mortal sin or without belief in the Real Presence is enough to warrant saying something to that individual. Of course, this responsibility to our brothers and sisters in Christ goes beyond the sin of receiving unworthily. Anytime we suspect that a person is sinning in any way, it is our responsibility to correct them with humility and charity. "Whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins" (Jas 5:20).
I was talking to a friend today and she told me that she had seen her great aunt's ghost and could talk to her, saw lights flicking on and off when she asked her aunt to, and things like that. She was thinking about going to a psychic and asking what was going on, and her friend said that going to a psycic was a sin and not to go. She asked me the same thing, so bluntly I told her not to meddle in stuff like this, that Satan is most apt to attack in these situations, and that it could be a demon that she's seeing. I told her to talk to her pastor about it, and I think she is going to, to pray the Rosary and St. Michael's Chaplet. I'm also going to send her some holy water that I have on hand. Is there anything else that I should have told her? Do you think I said anything that I shouldn't have? I also warned her against trying to research this on her own.From what I can tell, you acted correctly. It is true that Satan can deceive us by appearing as loved ones. It is true that we should avoid consulting psychics. It is true that St. Michael, the rosary, and holy water can all protect us from evil spirits. It is true that a person should consult their pastor with things like this. It is true that researching this topic without a strong faith in and knowledge of the Church can be dangerous.
"It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The 'Ecclesia Dei' Commission, in contact with various bodies devoted to the 'usus antiquior,' will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.Somehow, by the celebration of the two forms in the same parish, "The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage." Perhaps the Latin Mass will introduce a heightened since of awe and reverence to churches that are otherwise bereft of it. Perhaps it can foster within the laity a greater since of the glory of the Mass and of the Real Presence in the Eucharist. Perhaps it will give priest and laity alike a greater awareness of the fact that the Mass is heaven on earth (not hell, or purgatory, but HEAVEN!).
Can one of the Catholic forum members please explain this to me?:What exactly do you not understand?A Solemn Act of Consecration to the Immaculate Heart of Mary
Most Holy Virgin Mary, tender Mother of men, to fulfill the desires of the Sacred Heart of Jesus and the request of the Vicar of Your Son on earth, we consecrate ourselves and our families to your Sorrowful and Immaculate Heart, O Queen of the Most Holy Rosary, and we recommend to You, all the people of our country and all the world.
Please accept our consecration, dearest Mother, and use us as You wish to accomplish Your designs in the world.
O Sorrowful and Immaculate Heart of Mary, Queen of the Most Holy Rosary, and Queen of the World, rule over us, together with the Sacred Heart of Jesus Christ, Our King. Save us from the spreading flood of modern paganism; kindle in our hearts and homes the love of purity, the practice of a virtuous life, an ardent zeal for souls, and a desire to pray the Rosary more faithfully.
We come with confidence to You, O Throne of Grace and Mother of Fair Love. Inflame us with the same Divine Fire which has inflamed Your own Sorrowful and Immaculate Heart. Make our hearts and homes Your shrine, and through us, make the Heart of Jesus, together with your rule, triumph in every heart and home.
--Venerable Pope Pius XII
Well, this particularly stood out to me:Mary's designs are Jesus' designs. Since she is without sin, her will is perfectly aligned with His will. She will never want anything for us that Jesus does not want for us. So, as you come to know Jesus' will for your life, you come to know Mary's will too. We are all called to unite our wills to Christ. Mary is a prime example of a creature fulfilling this task (as are all the saints in heaven).Please accept our consecration, dearest Mother, and use us as You wish to accomplish Your designs in the world.Can you explain to me what Mary's designs for the world are and how would one come to know this? Is their any biblical support for Mary even having any designs for the world?
Where does the title Queen of the World come from? Who bestowed such an honor upon Mary? Outside of the Catholic tradition, creeds, etc., what support would one have for calling Mary the Queen of the World?The following excerpt from an article by Wibisono Hartono answers your question:
And why ask her to rule over man? And if she is the Queen, and Christ is the King, how does that work. Usually the Queen's son would be the prince, right?
In the Davidic kingdom (or Judah), the gebira [Hebrew word for "queen mother"] played an important role and she had power and influence. King Solomon, the bible recounts, was the first King to seat his mother, Bathsheba, at his right hand (1 Kings 2:19). Solomon's half brother, Adonijah, requested Bathsheba to speak on his behalf to King Solomon (1 Kings 2:13-18). The verse indicates the role of the gebira as mediator to the King. King Asa removed Maacah, his mother, because she abused her power (1 Kings 15:13). On the death of her son (King Ahaziah), Athaliah did not want to lose her power and had all her grandsons murdered (2 Kings 11:1). One survived and later became King Joash (2 Kings 11:2, 12). The name of most Davidic kings' mother is always mentioned after that of the king (1 Kings 14:21; 15:2, 9; 22:42; 2 Kings 8:26; 12:2; 14:2; 15:2, 33; 18:2; 21:1, 19; 22:1; 23:31, 36; 24:8, 18). From Jeremiah 13:18 we know that both King and Gebira had crowns, indicating their power.We see from this that the queen had a type of rule in the kingdom too, and that it was actually the mother of the king who was the queen in the Davidic kingdom.
The New Testament tells us that Jesus will be given the kingdom of David and his Kingdom will have no end (Luke 1:32-33). His Kingdom is in heaven and it exists on earth in His Church. Therefore, it logically follows that Mary, His mother, naturally becomes the Gebira of the New Testament. This is the reason why Catholics believe that she is the Queen of Heaven. Like the Gebira in Jeremiah 13:18, she also has crown in heaven. Furthermore, the Church understands that the woman clothed with the sun, with the moon under her feet and crowned with twelve stars (Revelation 12:1) refers to Mary.
One of the Messianic Psalms applied to Christ is Psalms 45:6-7, which is cited in Hebrews 1:8-9. Coincidentally, Psalms 45:9 also mentions the Queen who sits at His right hand in gold of Ophir. While the Hebrew word for queen in this verse is shegal, to Catholics this verse also refers to the Queenship of Mary in heaven.
I also hear a lot that Mary's conception was immaculate, and that she remained sinless her entire life. I think this is echoed throughout this prayer. If that's the case, then why did Mary call Jesus her saviour?Because it was God who saved her from the stain of original sin and, consequently, any actual sin. If it were not for His intervention, Mary would have been a sinful creature like the rest of us.Luk 1:46 And Mary said, My soul doth magnify the Lord,Why would a sinless woman need a Saviour?
Luk 1:47 And my spirit hath rejoiced in God my Saviour.
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Hi, my name is Travis Todd and I am a campus missionary with FOCUS, the Fellowship Of Catholic Univeristy Students. FOCUS is an organization that takes college graduates like us--trains us, and puts us right back onto campus where we help bring students closer to Christ and the Catholic Church. We do this primarily through evangelization and holy friendships, Catholic Bible Studies, and one-on-one peer mentorship, which we call discipleship. For more information about FOCUS, check out our website at http://www.focusonline.org/.Note that when he said he had to "raise" his salary, that doesn't mean that he's asking for money to supplement what he's already making. Fundraising IS his salary. So, if you don't donate, he don't eat. He's a recent convert to the Church and he loves sharing the Truths of the Faith with others. I can't imagine stepping out into the deep the way that he has. I hope that you will help him out in any way you can.
The Lord has blessed me with an opportunity to serve at the University of Illinois in Urbana/Champaign with my wife-to-be and six other missionaries. As my fiancee and I prepare to receive the Sacrament of Holy Matrimony on August 4th, we also have the responsibility of raising our salaries by asking people to partner with us in our mission by their prayers and financial support before we head to campus on August 14th.
If you would like to partner with me in the mission of bringing Christ and the Church to campus, here's what to do:
If you would like to give online go to http://www.focusonline.org/, and click on "support FOCUS," then click "support a missionary" and look for my name, "Todd, Travis." Fill out the information and that's it.
If you would like to give by mail, please send your mailing address to ttodd AT focusonline DOT org and I will send you my most recent newsletter and information on how to give. Also, if you would simply like to receive my newsletter, send me your mailing address.
Finally, if you have any questions, or would simply like to correspond with me further, my e-mail address is ttodd AT focusonline DOT org.
A special thank you to Nick for assisting me in this mission of bringing Christ to campus.
What is the general eschatology position in Catholicism?The Catholic position is amillennial, post-trib, and no "rapture" (at least as most fundamentalist protestants understand it). In other words, the "millennium" of Rev 20 is actually the current age of the Church. We are living in the last days, which Jesus inaugurated with his coming into the world. All Christians will suffer a tribulation, after which Jesus will come again. The "rapture" is not the wisking away of the faithful so as to avoid the tribulation. Instead, it is the Last (or "General") Judgment, when all the bodies of the dead will rise and the justice and mercy of God's Judgment upon every human being will be vindicated.
I guess I shouldnt say this because its a question and andwer thread, but elders are very biblical. but what you said does bring up a question, what makes you think the pope is holy (manifestly perfect)...or are you just using that in the context as in we are all made holy to God?"Holy Father" and "Your Holiness" are formal greetings for the pope. These are the traditional ways of referring to him. Granted, not every pope in the history of the Church has lived up to the title, but the vast majority of them have, and our present pope definitely has. Regardless, the greeting is used not so much because the pope deserves it but because he holds a position in the Church that demands respect. Just like we respect the position of a judge in our judicial system by greeting him as "Your Honor," we greet the pope by saying "Holy Father" or "Your Holiness."
“It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church”It appears that a lot of people are spouting off about what the CDF said without actually reading the document first. How about some intellectual honesty, people? Try reading a document before you make conclusions about it. And for crying out loud, never trust ignorant, biased media sources.
Whats wrong with contraception? As long as it's purely contaception and non abortifacient then it's not taking a human life. Are your objections to it the "spilling seed" argument or the "be fruitful and multiply" argument?
Could you explain infused righteousness and how you may or may not believe it is supported biblically? and what is your interpretation of imputed righteousness and how you may or may not believe it is biblical?This is a difficult question to answer because it requires that several terms be defined (such as justification, sanctification, salvation, regeneration, righteousness, infused, imputed, etc.) and because different Protestants understand "imputed righteousness" in different ways. I will try to be as faithful to the Protestant doctrine as possible, but I'm sure that despite this someone out there will feel that I've misrepresented their position. I am sorry about that. Also, this is my first time really digging into this debate, so please forgive my rookie mistakes.
This [the Catholic] view is entirely consonant with the teaching of Holy Scripture, for the Biblical expressions: "blotting out" as applied to sin (Isa 43:25; 44:22; Acts 3:19), "exhausting" (Hebrews 9:28), "taking away" (2 Sam 12:13; 1 Chron 21:8; Mic 7:18; Psa 10:15; 103:12), cannot be reconciled with the idea of a mere covering up of sin which is supposed to continue its existence in a covert manner. Other Biblical expressions are just as irreconcilable with this idea, for instance, the expression of "cleansing" and "washing away" the mire of sin (Isa 1:18; Ezek 36:25; 1 Cor 6:11; Rev 1:5), that of coming "from death to life" (Col 2:13; 1 Jn 3:14); the removal from darkness to light (Eph 5:8). Especially these latter expressions are significant, because they characterize the justification as a movement from one thing to another which is directly contrary or opposed to the thing from which the movement is made. The opposites, black and white, night and day, darkness and light, life and death, have this peculiarity, that the presence of one means the extinction of its opposite. Just as the sun dispels all darkness, so does the advent of justifying grace drive away sin [. . .].It appears from all this that infused righteousness is the biblical doctrine, and imputed righteousness is not. I hope that this will suffice as an introductory response to your question. Thank you for your patience. If you would like to read more about the Catholic position on infused vs. imputed righteousness, see the following articles:
1447 [. . .] During the seventh century Irish missionaries, inspired by the Eastern monastic tradition, took to continental Europe the "private" practice of penance, which does not require public and prolonged completion of penitential works before reconciliation with the Church. [. . .] This new practice envisioned the possibility of repetition and so opened the way to a regular frequenting of this sacrament.Of course, in the case of mortal sin, one is required to receive sacramental absolution before receiving the Eucharist, and all Catholics are required to go to Confession at least once a year (cf. Can. 916, 989)
1458 Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church.59 Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father's mercy, we are spurred to be merciful as he is merciful [. . .].
1468 "The whole power of the sacrament of Penance consists in restoring us to God's grace and joining us with him in an intimate friendship."73 Reconciliation with God is thus the purpose and effect of this sacrament. For those who receive the sacrament of Penance with contrite heart and religious disposition, reconciliation "is usually followed by peace and serenity of conscience with strong spiritual consolation."74 Indeed the sacrament of Reconciliation with God brings about a true "spiritual resurrection," restoration of the dignity and blessings of the life of the children of God, of which the most precious is friendship with God.75Flee to His forgiveness!!
1469 This sacrament reconciles us with the Church. Sin damages or even breaks fraternal communion. The sacrament of Penance repairs or restores it. In this sense it does not simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the life of the Church which suffered from the sin of one of her members.76 Re-established or strengthened in the communion of saints, the sinner is made stronger by the exchange of spiritual goods among all the living members of the Body of Christ, whether still on pilgrimage or already in the heavenly homeland:77It must be recalled that . . . this reconciliation with God leads, as it were, to other reconciliations, which repair the other breaches caused by sin. The forgiven penitent is reconciled with himself in his inmost being, where he regains his innermost truth. He is reconciled with his brethren whom he has in some way offended and wounded. He is reconciled with the Church. He is reconciled with all creation.781470 In this sacrament, the sinner, placing himself before the merciful judgment of God, anticipates in a certain way the judgment to which he will be subjected at the end of his earthly life. For it is now, in this life, that we are offered the choice between life and death, and it is only by the road of conversion that we can enter the Kingdom, from which one is excluded by grave sin.79 In converting to Christ through penance and faith, the sinner passes from death to life and "does not come into judgment."80