The Catholic devotion to Saint Joseph is strong and vital, and it is has been for centuries. You will see the phrase, “Ite ad Joseph” at the Saint Joseph shrine or altar. In fact, over the head of Joseph in this image you see the scroll with just that: Ite ad Joseph. The beloved spouse of Mary, since 1870, has been the Patron of the Church, named so by Pope Pius IX. In biblical typology of the OT Saint Joseph is prefigured by an earlier Joseph who is the protector of Israel.

Pope Leo XIII in his 1889 encyclical, Quamquam pluries, speaks of Saint Joseph an “exemplary model of kindness and humility.” Such are the virtues that we expect all Christians to possess and develop: this is especially true for fathers, parents, priests, educators, and the like. As the spouse of Mary and earthly father of Jesus we come to understand Joseph as a “participator in her [Mary’s] sublime dignity.” Leo develops in a new way a theology of Joseph in looking at his chaste spousal relationship to Mary by describing him for us when he says that Joseph was “closer than any” other person.

Leo also designated Saint Joseph to be the universal patron of the Church.

One aspect of Saint Joseph that’s not well spoken of but was raised by Pope Leo is Joseph as protector, guide, patron of the priesthood of Jesus Christ. Considering biblical typology with regard to Joseph we see the Spouse of Mary as connected with, that is, echoing, Joseph of Egypt found earlier in the OT and as the earthly father of Jesus he is custodian of holiness. This man of righteousness we say exercised significant overseeing of Jesus is the “true bread come down from heaven.” Hence, Joseph’s role as guardian of the Holy Child, it is not unrealistic to consider as crucial to the life of both the ministerial AND lay priesthood. What is seen in Joseph is now seen in the our priestly life. Catholics distinguish the two priesthoods, one serving the other in a unique manner all oriented to salvation in Christ Jesus.

Just as Joseph attended to his family and daily work, he also was attentive to life of prayer and sacrifice given to him through the Torah (the Law of Moses). It is fitting to see these things held in creative tension but likely with an accent on prayer. All the things we say that Joseph could have done that would be opposite to having concern for Mary and Jesus were actually fulfilled because the Holy Spirit was such a powerful presence in Joseph. Without this Divine Presence Joseph would have collapsed under the weight of self-absorption. The intense friendship (that is, obedience) with the Divine Majesty allowed for his earthly love to taken on a new dynamism for all of history. One might say, like we ascribe to Mary, that Joseph was the second disciple of Jesus. Yet, he is the first to experience this discipleship in an unrepeatable way as being that close to the dignity of Mother and Son.

One last point of salvation history, Joseph is a fitting patron of the priesthood because he was the spouse of Mary, and that the report of Fatima is that he was with Mary then, leading up to these last days in the Lord.

Source: http://communio.stblogs.org/index.php/2014...-marys-dignity/

Sending this 'tweet' from inside the Church Of St Thomas More. Been here since 7pm. Lots of things to do during Lent.

I'm always curious what is he carrying with smoke coming out?

wiki is your friend.
http://en.wikipedia.org/wiki/Thurible

[QUOTE]A thurible is a metal censer suspended from chains, in which incense is burned during worship services. It is used in Christian churches including the Roman Catholic, Eastern Orthodox, Oriental Orthodox, and Armenian Apostolic, as well as in some Lutheran, Old Catholic, and Anglican churches (with its use almost universal amongst Anglo Catholic Anglican churches). In Roman Catholic, Lutheran, and Anglican churches, the altar server who carries the thurible is called the thurifer. The practice is rooted in the earlier traditions of Judaism in the time of the Second Jewish Temple.[1]

Psalm 140:1-2 "I have cried to Thee, O Lord, hear me: hearken to my voice, when I cry to Thee. Let my prayer be directed as incense in Thy sight; the lifting up of my hands, as evening sacrifice."

The "sweet savour" of incense was used in Old Testament liturgy as far back as the time of Moses as an offering to God:

Exodus 30:34-37
And the Lord said to Moses: Take unto thee spices, stacte, and onycha, galbanum of sweet savour, and the clearest frankincense, all shall be of equal weight. And thou shalt make incense compounded by the work of the perfumer, well tempered together, and pure, and most worthy of sanctification. And when thou hast beaten all into very small powder, thou shalt set of it before the tabernacle of the testimony, in the place where I will appear to thee. Most holy shall this incense be unto you. You shall not make such a composition for your own uses, because it is holy to the Lord.
... and its continued use was predicted, along with the Eucharistic offering, by Malachias:

Malachias 1:11
For from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts.
Frankincense as a sign of His Divinity, and myrrh to portend His Passion and Death, were two of the three gifts the Magi brought to Baby Jesus --

Matthew 2:11
And entering into the house, they found the child with Mary his mother, and falling down they adored him: and opening their treasures, they offered him gifts; gold, frankincense, and myrrh.
-- and as portended, myrrh, with its analgesic properties, was offered to Him on the Cross and was used, mixed with aloes, to annoint Him after death:

Mark 15:22-23
And they bring him into the place called Golgotha, which being interpreted is, The place of Calvary. And they gave him to drink wine mingled with myrrh; but he took it not.

John 19:39-40
And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight. They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury.
Even the very angels in Heaven use incense, the smoke of which comes with the prayers of the Saints.

Apocalypse 8:3-4
And another angel came and stood before the altar, having a golden censer: and there was given to him much incense, that he should offer of the prayers of all saints, upon the golden altar which is before the throne of God. And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
The Catholic Church still uses incense, of course, in accordance with prophecy of Malachias, the fragrant smoke symbolizing our prayers rising to Heaven and purifying what it touches. The incense is kept in a covered, often boat-shaped liturgical vessel called, unsurprisingly, a "boat," which symbolizes the barque of Peter. The boat, made of bronze or brass and often silver or gold-plated, comes with a spoon for scattering the incense in the bowl-shaped matching burner, called a "thurible" or "censer." The thurible holds burning charcoal (or wood) to ignite the incense and hangs on chains so that it may be swung by the priest when censing things (or people) and so it may be easily carried by the thurifer -- the "Altar server" who assists the priest by carrying the incense.

Thurible & Boat

Incense is used during the Mass to bless the Altar when the priest first ascends to it, and, during the Offertory, to bless the bread and wine, the Crucifix and Altar (again), and the congregation.

Incense is also used during the Benediction of the Blessed Sacrament, during processions, funeral rites and to bless things like relics, bells or the Gospel.

Other uses of incense are the 5 grains of incense, symbolizing the 5 wounds of Christ, inserted into the Paschal candle on Easter, and the incense burned on the altar stone of a new Altar during its consecration. Incense is also placed inside the cavity (the "sepulchre") of the Altar along with a relic, to symbolize the prayers of the Saint to whom the relic belongs.

Also, frankincense is blessed on the Feast of the Epiphany. The faithful may take some of this home with them for use at their family altars.

This post has been edited by yeeck: Mar 14 2015, 01:16 AM

Sermon: Hate the sin, love the sinner



This post has been edited by yeeck: Mar 14 2015, 03:13 PM

Catholicism 101:
A Brief Primer





The Trinity

We believe the dogma expressed in the Nicene Creed, which states that God the Father, God, the Son, and the Holy Spirit are Three Persons of the One Almighty God. [Read more about the Trinity]. The Three Persons of the Trinity are equally eternal, equally God, equally uncreated. They are the One God in the One Being Who is Being itself, Who is "I AM."


Creation and Fall

We believe that God created the universe ex nihilo (out of nothing), starting with the creatures of the praeternatural order (the angels), one of whom -- Satan, the Evil One -- rebelled, taking a legion of angels with him; these evil ones are known as demons.

Then God created the Heavens, earth and light on the first day; the firmament on the second day; grass, herbs, and fruit trees on the third day; the sun, moon and stars on the fourth day; the creatures of the water and air on the fifth day; and, on the sixth day, the creatures of the land, and a man named Adam. From Adam, He formed Eve.

God created man in His image -- whole, free, and filled with sanctifying grace -- in a paradise known as Eden. But the Evil One tempted Eve to do what God commanded them not to do, and Adam sinned by following suit. Because of the sin of the first man, humankind lost its sanctifying grace and became condemned not only to concupiscence (a propensity to fulfill carnal desires), work, sickness, and death, etc., but to a loss of his likeness to God, and to separateness from God -- a separateness from which we cannot be saved except by the grace of God Himself. This loss of sanctifying grace is known as "original sin." Original sin isn't personal sin (that is, sin resulting from one's choices), but a lack of grace that we cannot overcome on our own. Through Adam and Eve and "the Fall of Man," we are broken and in need of redemption. Man cannot save himself and man-made utopia is not an option (Genesis 11).

We believe that the Old Testament tells the story of God's entrusting the Israelites, through Abraham, to be His People, and that the Prophets of this Old Covenant predicted the coming of the Messiah who would be able to reconcile man with God.


Incarnation

We believe that Second Person of the Trinity took on Flesh, by the Holy Ghost, through the ever-Virgin Mary. Mary is the Ark of the New Covenant, the Theotokos -- the God-Bearer -- in that she brought forth, through the Holy Spirit and her Grace-inspired "YES," the Son of the Living God Whose Name is Jesus and Who is the Messiah Whom the prophets foretold. Mary is not the mother of God the Father or of God the Holy Spirit. She is the Mother of the Divine Person Jesus, Who is God. The Christ's divine and human natures are in complete hypostasis and cannot be separated, and mothers are the mothers of persons, not "natures"; she is the Mother of the Person of Jesus, Who is God. She is, therefore, the mother of God. Though veneration of Mary is only because of her Son's grace, though she is not a "godess" in any way, and though she is not to be worshiped as God, she is to be emulated, loved and admired because she points the way to her Son. All generations will call her blessed! (Luke 1:26-48)

We believe that Jesus was crucified for our salvation and that all salvation comes from His sacrifice and only through His sacrifice. This Sacrifice was necessary because God is holy, loving, jealous, and just, but our sins are great and they offend Him. In order for God's honor -- offended by our sins -- to be preserved and for His wrath at our sins to be assuaged, there had to be atonement. In order for His holiness to not be offended and for us to see Heaven (nothing unholy can enter Heaven!), the Second Person of the Trinity Himself took on flesh and was crucified to satisfy the Father for our sins. As Aquinas wrote in his Summa Theologia, III, 49:

...Christ's Passion is in two ways the cause of our reconciliation to God. In the first way, inasmuch as it takes away sin by which men became God's enemies, according to Wisdom 14:9: "To God the wicked and his wickedness are hateful alike"; and Psalm. 5:7: "Thou hatest all the workers of iniquity." In another way, inasmuch as it is a most acceptable sacrifice to God. Now it is the proper effect of sacrifice to appease God: just as man likewise overlooks an offense committed against him on account of some pleasing act of homage shown him. Hence it is written (1 Kings. 26:19): "If the Lord stir thee up against me, let Him accept of sacrifice." And in like fashion Christ's voluntary suffering was such a good act that, because of its being found in human nature, God was appeased for every offense of the human race with regard to those who are made one with the crucified Christ in the aforesaid manner...

The Father sent the Son to suffer and die because He loves us and wants us to be with Him, to share in His divine nature -- something we can't do or earn on our own. So holy is He and so poor are we! It is by the Passion and Blood of Jesus that the Father is appeased, that we may be saved, and that the gates of Heaven are opened up to us. By no other Name than Jesus can any man see the Father.

We believe that Jesus bodily rose again after His Crucifixion and ascended into Heaven, sending the Holy Ghost after Him to sanctify, guide, and protect His Church. His Resurrection is a sign of His promise to us for our own lives if we believe, repent, are baptized, and obey the will of God as revealed to us in His Sacred Scripture and through the infallible teachings of His Church (i.e., the teachings handed down to us by Christ and the Apostles or explicitly and solemnly defined by the Pope or Church Councils).


The Four Last Things:
Death, Judgment, Heaven, and Hell

We believe that when a person dies, he faces a "particular judgement": he immediately goes to Heaven, to Hell (including the possibility of Limbo for the unbaptized who are innocent of personal sins), or to Purgatory. Purgatory is where those who, by the Blood of Christ, are already saved from the eternal effects of sin but who still have the temporal effects of sins on their souls go to be cleansed ("purged") before they are allowed to see the face of God when they enter Heaven (1 Corinthians 3:13-15, Hebrews 12:14, Hebrews 12:22-23, 1 Peter 4:6, Revelation 21:10-27). [Read more about Purgatory]

We believe that at the end of time, there will be a Last Judgement, when the King of Kings, Christ Jesus, will come in glory, to judge the entire world. This will happen after a Great Apostasy (which many traditional Catholics believe we are very possibly seeing now given the state of our hierarchy), a great Tribulation (from which the Church will not be spared via a "Rapture"), and a final Antichrist who will deceive many into believing he is a man of peace and justice. At this Last Judgement, the bodies of the dead will be resurrected and reunited with their souls. The Evil One and his demons will be thrown into the pit of Hell. Those bound for Hell will go to Hell; those who are in Hell will remain in Hell. Those who are bound for Heaven will go to Heaven, and those in Heaven will remain in Heaven, their bodies glorified, to endure in the Presence of Love forever and ever, world without end. [see End Times]



The Church

We believe that the Mystical Body of Christ -- the nation of priests and kings, Israel, the Church -- is of three parts:
the Church Militant: Christians on earth, the "Historical Church";

the Church Suffering: Christians in Purgatory where they are being cleansed before standing before God (also called the "Church Purificatory"); and
the Church Triumphant: Christians in Heaven
We believe that death does not separate the members of His Church and that we are exhorted to pray for one another and ask others to pray for us. [read more about the Saints and Purgatory]

We believe that Jesus Christ is the spiritual Foundation Stone, the High Priest and Head of the Church and that He authorized Peter, as the earthly rock of the Church, to shepherd His sheep (Matthew 16:18-19). The Christ-given authority entrusted to Peter and the other Apostles, with Peter as the Chief Apostle, is passed on by "apostolic succession" through the Bishops, with the Bishop of Rome as their source of unity and earthly king, and Christ Jesus as King of Kings (Acts 1:21-26, 1 Timothy 1:6, 1 Timothy 4:14, 1 Timothy 5:22, and the unanimous agreement of early Christian writings). [read more about Peter]

We believe that the gates of Hell will not prevail against the Church, that while scandal may sometimes ensue, while Satan makes his efforts (as he is doing now with great success), the Church's dogma will be kept pure in that nothing against the Faith will be presented as infallible. We believe that the Apostles and their successors were given authority by Christ to teach, to interpret Sacred Scripture, to bind and loose, to exorcise demons, to ordain, to baptize, annoint the sick, and administer the other Sacraments. [read more about the Marks of the Church].

The Church Militant is made of the ritual Churches that are in communion with the Petrine Ministry (the office held by the successors of Peter). The particular churches in the full Catholic Communion use 6 different rites, or traditions concerning how the Sacraments (see below) are to be offered. These ritual churches of the One, True Church are dogmatically the same though their points of theological emphasis (and language for their expression), liturgical and devotional styles, canonical disciplines, martyrology (Saints and martyrs that they honor), sacred art, etc., differ. Members of these particular churches belong to the One, True, Holy, Catholic and Apostolic Church, which is the Catholic Church, the Mystical Body of Christ.

The 6 main rites and the ritual Catholic churches of the One Catholic Church are:
The Roman Rite (The Mass of St. Gregory the Great): the Latin Church (or the "Roman Church" -- the ritual Church most Westerners think of when they think of "the Catholic Church" and whose Patriarch, the Bishop of Rome, is the Pope, who has primacy over all the particular Churches that make up the Catholic Church).


The Byzantine Rite (Liturgy of St. James, St. Basil and Others): Albanian Church; Belarussian/Byelorussian Church; Bulgarian Church; Croatian (Krizevci) Church; Georgian Church; Greek Church; Hungarian Church; Italo-Greek (or Italo-Albanian) Church; Melkite Church; Romanian Church; Russian Church; Ruthenian Church; Serbian Church; Slovak Church; and the Ukrainian Church


The Alexandrian Rite (Liturgy of St. Mark): Coptic Church; and the Ethiopian/Abyssinian Church. The languages of these Churches are Coptic (Egyptian) and Ge'ez, respectively.


The Antiochian Rite (Liturgy of St. James): Maronite Church; Syrian Church; and the Syro-Malankar Church. The language of these Churches is Aramaic (ancient Syriac).


The Chaldean Rite (Derived from Antiochene Rite): Chaldean Church; and the Syro-Malabarese Church. The language of these Churches is Syriac.


Armenian Rite (Greek Liturgy of St. Basil)
Each Catholic ritual church (known as a Church sui iuris) has its own Patriarch (sometimes called a "Metropolitan" or "pope" -- i.e., "papa") who is in communion with the Roman Pope, the man who holds the office of Peter. The (Roman) Pope has a triple role as Bishop of Rome, Patriarch of the West, and Supreme Pontiff of the entire Catholic Church.

Every Catholic, no matter his ritual church 1, believes the same dogma and may receive the Sacraments of the Eucharist, Penance, and Unction from any other ritual Catholic Church; in our union through the Petrine ministry, we are all one as Christ desires [Matthew 12:25, 16:18, John 10:16, John 17:20-23, Acts 4:32, Romans 12:5, Romans 16:17, 1 Corinthians 1:10-13, Corinthians 3:3-4, Corinthians 10:17, Corinthians 11:18-19, Corinthians 12:12-27, Corinthians 14:33, 2 Corinthians 12:20, Ephesians 4:3-6, Philippians 1:27, 2:2-3, 1 Timothy 6:3-5, Titus 3:9-10, James 3:16, 2 Peter 2:1].

The Church has two types of members: living members (those in a state of grace, whether they be in the Church Militant, Suffering or Triumphant) and dead members (those not in a state of grace, i.e., those in mortal sin (I John 5:16-17), who are necessarily of the Church Militant). Dead members cannot be saved unless they are reconciled and returned to a state of grace through the Sacrament of Penance (or a perfect act of contrition if the Sacrament is unavailable).


No Salvation Outside of the Church :
"Extra Ecclesiam Nulla Salus"

There is no salvation outside of Christ, and the Church is the Bride of Christ -- become His Body, one Flesh in marriage. Therefore, there is no salvation outside of the Church and not belonging formally to the Catholic Church is objectively sinful:

Matthew 18:17
"If he will not hear the Church, let him be to thee as a heathen and a publican"

Luke 10:16
"He that heareth you heareth Me, and he that despiseth you despiseth Me, and he that despiseth Me, despiseth Him that sent Me"

Mark 16:16
"He that believeth not will be condemned"

John 3:18
"He that believeth not is already judged"

Luke 11:23
"He that is not with Me is against Me and he that gathereth not with Me, scattereth"

This does not mean, however, that if one is necessarily damned if one is not a formal member of the visible society of God's Kingdom on earth -- the One, Holy, Catholic and Apostolic Church. What it means is that: Christ founded one Church with Peter as His Vicar; that this Church was given the powers of binding and loosing, that this Church exists today; that it is the source of the Gospel and the earthly source of the Sacraments without which, normatively, one cannot be saved. Those who are not formal members might be saved and become associated with the soul of the Church if they:
are validly baptized by water and spirit, in the Name of the Father, and of the Son, and of the Holy Ghost (all who are baptized are subject to the Church even if they are not formal members because Baptism belongs to the Church), and have not committed a mortal sin (or who, if they have committed a mortal sin, have made a perfect act of contrition), which means a sin concerning a grave matter committed with full knowledge and consent of the will, and are animated by charity and a supernatural Faith in God's existence, and seek Him, and firmly believe that their religion is the true religion such that there is no conflict or doubt about such in their ill-formed conscience, and are not formally outside of the Church in spite of doubts about the possibility that the Catholic Church is the true Church of Christ (if one believes it is possible that the Catholic Church is the true Church of Christ, one is duty-bound to investigate)

In addition, those individuals who, through no fault of their own, have no means to hear of Christ-given Baptism and are invincibly ignorant -- who've never heard the Name Jesus, know nothing of the Church, or misunderstand Church teachings -- but who obey the Natural Law written in all men's hearts and who truly seek God are left to the mercy of Christ Who may save them as He desires. Christ will judge our wills, hearts, intellects, and deeds, and shall have mercy and compassion on whom He will have mercy and compassion (Romans 9:15); those whom He deigns to save He can well give the grace of the Sacraments to in a manner beyond our ken -- perhaps even in their final breath, by illuminating their souls in a supernatural way such that they desire Baptism, even if implicitly, and therefore become associated with the Soul of the Catholic Church, outside of which there is no salvation. This is something we can never presume -- but we can pray for.

I note here, too, that there is also the possibility of Limbo -- a state of perfect natural happiness -- for those who die unregenerated (unbaptized) and with the stain of original sin, but who've committed no personal sin. While these people would not enter Heaven as they are not born again of water and Spirit (or the desire for it), they would also experience no subjective sufferings. This teaching is not a part of revelation and is, therefore, not a matter of dogma. There is no consensus among the Church Fathers on the matter; some believed in the existence of Limbo (e.g., most of the Greek Fathers, St. Augustine in his early writings, St. Gregory Nanzianus, St. Ambrose, St. Thomas Aquinas) while others didn't (e.g., St. Augustine in his later writings, St. Anselm). But it is a most definite possibility that can be piously believed given the truths that God is not only merciful but just and, therefore, will not punish someone for that which involves no personal guilt. While believing this proposition, which is the prevalent belief among traditional Catholics, one must never forget how easy it is to sin -- and that most everyone who's reached the age of reason has (in fact, because of the rarity of those who've reached the age of reason and have not committed personal sins, "Limbo" is often referred to as "Children's Limbo.")

These possibilities are left to the mercy of God, however, and the presumption of salvation in any sense on the part of anyone who is not a formal member of the the visible Church is a sin against the Holy Spirit. We can pray for such, but we cannot presume such. We cannot presume this association with the Soul of the Church on the part of any particular individual who is not a manifest member the Church; in fact, we are to presume the opposite because they are objectively in sin, even if not culpably so, and we must do all we can to bring them to the Sacraments, which are true media of grace. We are to preach the fullness of the Truth, pray for God's mercy on all who are apart from the Sacraments, and always remember that material heresy is still heresy, no matter the level of culpability a material heretic might possess. While some who are not formal members of the Church might be illumined before death such that they desire Baptism and are then allowed to see Heaven by the Grace of Christ and become, therefore, associated with the Soul of the Church, the non-Catholic elements of other religions do not mediate grace in and of themselves, and it is always God's will that all formally become part of the eternally unified Mystical Body of Christ. The salvation of these souls would be in spite of, not because of, their religion.

In this regard, any "ecumenism" that is not false will have as its goal the bringing of all into the Church as formal members, be they Protestant, Jewish, Buddhist, Muslim, Hindu, pagan, or secular. The goal of any true "ecumenism" isn't "unity" because the Church is already unified; His Body is already unified. The return of heretics, schismatics, and apostates to the bosom of the One, Holy, Catholic and Apostolic Catholic Church is the only goal of true ecumenism.

The proper attitude to take toward the Truth that those who are not formal members of the Church might be saved if they meet the above criteria is expressed well in this analogy by Harold E. Welitz:

Let's say that a father kept a loaded gun in the house. Now, certainly it has occurred since the invention of the revolver that a bullet has failed to fire when the trigger was pulled. Therefore, based on this possibility should the father continually remind his children that if they play with a gun and shoot at each other, it may not go off? Would that be a wise and prudent father, one who truly cares for his children? If the father continually discussed the possibility that the gun may not go off if the trigger were pulled, would he be misleading his children? Yes! Although what he is saying is not false, it is deceptive because it implies that something that is rare is actually likely. The result will be that the children will become more negligent in playing with loaded guns, which most likely will kill one of them. Should the father not say: "Do not play with a loaded gun, whatever you do! If you play with a loaded gun, someone will get killed." A wise and prudent father may realize there are a very slight percentage of bullets that are defective, but he knows it is not wise to continually remind his children of this, lest they become forgetful of the dangers of playing with loaded guns.

To carry the metaphor further: Catholics don't let non-Catholics play with guns. When others do play with guns, we can pray and have human hope that they don't get shot, but we can't expect or have a "good hope" that they won't. If, in fact, they are not "shot," we know that they are a part of the Church outside of which there is no salvation.

Bottom line: We can't know the subjective states of the souls of manifest heretics, and we can't know how God might or might not illumine the the souls of the invincibly ignorant. But we can and do know what He has revealed about Himself, and we must tell others this Gospel. We can and do know what He told us about His Church, and we must bring people to it. We can and do know what He told us to do, and we must do it. And we must do these things with firmness, boldness, prudence, and great charity, all while begging mercy for sinners, including ourselves.



Authority

The authority of the Church rests on three pillars:
Scripture: The Bible is the inerrant word of God and is to be read as the earliest Christians read it: in the light of Tradition and under the guidance of those ordained to teach. The Books of the Old Testament were put together by the Hebrews in the Septuagint (ca 300 B.C.), which includes the seven Books called "Deuterocanonical" by Catholics and "Apocryphal" by Protestants, and was the Old Testament used by the Apostles. The Books of the New Testament were made canonical over time and were first listed over 300 years after the Resurrection. [see more on the Canon of the Bible and the Septuagint and on Sola Scriptura: The Fallacy of the Bible alone as the Rule of Faith]


Tradition: the teachings which the Church has preserved and passed down from Christ, His Apostles, and the unanimous teachings of the early Church Fathers (1 Corinthians 11:2, 2 Thessalonians 2:15, 2 Thessalonians 3:6).

(The above two pillars are referred to as "The Deposit of Faith")
Magisterium: the teaching authority of the Church under the guidance of the Holy Spirit. The teachings of Catholic hierarchs have three different levels of fallibility:

Extraordinary Magisterium:
Extraordinary infallible teaching given in the very rare exercise of the Pope alone, only when, in his capacity as Pastor and Doctor of all Christians and by virtue of his supreme Apostolic authority, he defines a dogma concerning faith and morals so as to be held by the whole Church and does so ex cathedra -- i.e., "from the chair" of Peter. Also called the "Solemn Magisterium."


Ordinary Magisterium:
Ordinary infallible teaching by Pope, Bishop, or anyone with the proper authority to teach which illumines doctrine that has always been believed and accepted by the universal Church. Also called the "Universal Magisterium" or the "Constant Magisterium" and its exercise can be recognized when a teaching is one that is has been held "always and everywhere" by the Church. [Note: some Catholics forget this category of teaching and believe that only if a teaching is solemnly defined ex cathedra is it infallible. These "Catholics," forgetting Tradition, are the "liberals" and "modernists" one always sees on TV]

Authentic Magisterium:
Teaching by Pope, Bishop, or anyone with the proper authority to teach, that does not fit into the above two categories. All authorized teaching is owed proper, intelligent, prayerful religious assent, but must be resisted if it leads to sin, compromises the Faith and the salvation of souls, or contradicts the above two levels of Magisterium, the Sacred Deposit of Faith, Scripture, and Tradition. [Note: some otherwise wonderful Catholics forget this category of teaching and think everything the Pope does and says is "infallible," an attitude that borders on papolatry. These Catholics are the "neo-conservatives" or "neo-Catholics" who defend the novelties since Vatican II and some of the scandalous behaviors of Bishops and the Holy Father -- e.g., Qu'ran-kissing, ecumenism that leads to indifferentism, etc. -- but while still truly trying to be orthodox.]

The Pope is supreme pastor, the "King of Bishops," and he outranks all Bishops, individually or collectively. "The Roman Pontiff has power over the entire Church, can exercise power over all, whether over the whole or over one; he can exercise power without being limited by anyone, neither Pastor nor faithful" (G. Siri, La giovimzza della Chiesa).

However, of course, neither the Pope as Pontiff nor any Bishop can lawfully or morally contradict Scripture or Tradition as interpreted and passed down by the universal Church. Any teaching of Pope, Bishop, or Council that attempts to nullify what has always been taught is null and void in se. In other words, magisterium that contradicts former magisterium is not infallible magisterium. From Pastor Aeternus, section De Romani Pontificis Infallibili Magisterio of Vatican I:

For the Holy Spirit was promised to the successors of Peter not so that they might, by His revelation, make known some new doctrine, but that, by His assistance, they might religiously guard and faithfully expound the revelation or Deposit of Faith transmitted by the Apostles.

Doctrine and dogma may be clarified, explained more fully, and be more explicitly defined, but they cannot be contradicted by anyone, by neither Pope nor Council.



The Seven Sacraments or "Holy Mysteries"

The Church has 7 Sacraments -- "outward signs of invisible grace" and media of sanctifying grace. The Sacraments were given to us by Christ so that we may receive His grace and become more like Him. The Seven Sacraments are:
Baptism: with immersion in water, sprinkling of water, or the pouring of water over the skin of the forehead while the words "I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost" (or "Holy Spirit") are said by one who intends to initiate the baptized into the Christian life, one is baptized for the remission of all sins, both original sin and personal sins, and their effects.

Through Baptism in the Name of the Father, the Son, and the Holy Ghost (Matthew 28:19), we are born again (John 3) of water and of the Spirit and enter into the New Covenant. This is the initial rite of Christian initiation (Acts 2:38-39, Acts 16:32-35, Ephesians 4:3-5, Colossians 2:11-12, Didache ch. 7), and all who are baptized with water and Spirit, using these words, by anyone (layman or priest) who intends to do what the Church does, is validly baptized -- whether they are baptized by Pentecostals, Baptists, Orthodox, etc. -- and cannot be re-baptized. If one desires to formally join the Catholic Church but is unsure about the validity of his baptism, he is conditionally baptized with water and the words, "If thou art not baptized, I baptize thee in the Name of the Father, and of the Son, and of the Holy Ghost."

Baptism replaces circumcision (Colossians 2:11–12), and just as children were circumcized at the age of 8 days in the Old Covenant, children, even infants, are welcome in God's Kingdom and are baptized as soon as possible (Matthew 19:14, Luke 18:15–16, Acts 2:39). This is the early practice of the Church, as evident by St. Paul's baptizing of entire households (Acts 16:15, 1 Corinthians 1:16) and the words of Christ and His Apostles (Mark 10:14, Acts 2:38-39). [Read more about Baptism]

Aside from the Baptism by water and Spirit, without the graces of which one can't be saved, there are the analogically-named "Baptism of Blood" and the "Baptism of Desire." Baptism of Blood is martyrdom -- that is, dying for the sake of the Faith. Baptism of desire is the vow to receive Baptism by one who has a a living faith and the desire to do all the Lord commands, but who doesn't have the earthly possibility of water baptism (or who dies before receiving it). Baptism of Blood and Baptism of Desire both have the saving effects of water Baptism, by the mercy of Christ.


Confirmation ("Chrismation" or the "Sacrament of the Seal"): Confirmation is the laying on of hands by a Bishop or authorized priest and becoming sealed to the Holy Ghost, becoming annointed spiritually and, literally, with sacred oil -- a consecrated olive oil called "chrism" or "oil of gladness." Confirmation is becoming infused with the Holy Ghost, sealed to Him by grace and fortified in becoming true soldiers of Christ (Acts 8:14-17, Acts 19:5-6, 2 Corinthians 1:21-22, Ephesians 1:13, Hebrews 1:9, Hebrews 6:1-6).


Eucharist ("Communion"): We believe that at Mass (the "Divine Liturgy") the bread and wine truly become the Body, Blood, Soul and Divinity of Christ glorified and that no one should eat of it unworthily (John 6, Luke 22:19, John 6:52-58, Acts 2:42, 1 Corinthians 10, 1 Cor. 11:27-29, Ignatius of Antioch's Letter to the Smyraeans, Didache ch. 9 ). The Eucharist should only be received by the baptized who are in a state of grace (who have no unconfessed mortal sins on their soul), and after prayer and fasting. The bread used must be made only of wheat and water (nothing else may be added, though leaven is used in Eastern Churches); the wine must be true grape wine. The one offering the Mass at which the bread and wine become Christ must be a validly ordained priest using the proper form. See "Mass/Divine Liturgy" below.

(In the Eastern Catholic Churches, the above
three Sacraments are received at the same time, even infants.)

Penance ("Confession" or "Reconciliation"): We confess our sins to God, in the presence of his priests (through his priests), so that we can be freed from their eternal effects and reconcile with Him and with His Church (Matthew 9:5-8, Matthew 16:18-19, 1 Corinthians 11:27-29, 2 Corinthians 5:18, James 5:14-16, Didache 4:14, 14:1). For there to be a valid confession, one must confess his sins, with a contrite heart and the desire for pardon, to a priest with jurisdiction (ordinary or supplied) who uses the proper form of absolution, which is the words "Ego te absolvo" ("I absolve you"). If no priest is available, one may make an act of perfect contrition, confessing to God directly and begging forgiveness (one must resolve to go to a priest when one is available for a perfect act of contrition to be valid). Confession of sins to other Christians is a sacramental which remits venial sins and is encouraged, but it is not a Sacrament.


Holy Matrimony: See Matthew 5:31-33, Matthew 19:8-10, Mark 10:10-12, Luke 16:17-19, 1 Corinthians 7:10-11. The Sacrament of Matrimony is the covenental joining of the validly baptized Bride and Groom as head of their own little domestic "church" and the source of their spirit of self-sacrifice that allows them to put their children first. A valid Sacramental marriage has as its primary purpose the begetting and raising of children; the unitive aspects of marriage are secondary. Marriage, therefore, is open to life if the marital right (the right of each spouse to the other's body, 1 Corinthians 7:4) is exercised. In the rare instance that both spouses mutually consent to not exercise their marital rights and decide to remain sexually continent in imitation of Joseph and Mary and for the sake of the Kingdom, the marriage is termed a "Josephite marriage."

"What therefore God hath joined together, let not man put asunder": marriage lasts until the death of one of the spouses (Mark 10:11-12). "Re-marriage" after separation (as in physical separation due to threats of physical danger) in a valid, Sacramental and consummated marriage is impermissible.

A declaration of nullity ("annulment") is not a "Catholic divorce" (though, sadly, it is too-often treated as such by many modern hierarchs); it is a Church tribunal's finding that a valid Sacramental marriage never existed in the first place (i.e., God did not join the two in the first place) because, at the time the vows were exchanged, certain conditions were present indicating that one of the couple did not intend for a valid, Sacramental marriage to take place. Some of these conditions are impotence, unwillingness to be open to procreation if the marital right is exercised, unwillingness to commit to fidelity, etc..

For there to be a valid Sacramental marriage, there must be none of the impediments listed above, the two must be validly baptized, and both must mutually consent to marriage. The man and woman act as minister (the priest presides, but does not marry them; they marry each other).


Holy Orders ("Ordination"): the integration of men into the order of bishops, presbyters, or deacons which confers a gift of the Holy Ghost that permits the exercise of a sacred power (sacra potestas) which can come only from Christ Himself, through his Church, by the laying on of hands by a true Bishop in the line of Apostolic Succession (Mark 6:7, Luke 10:16, John 13:20, John 15:5, John 20:21, Acts 14:23, Romans 10:15, 2 Corinthians 5:20, 1 Timothy 4:14, 1 Timothy 5:23, the Book of Hebrews).

In the Latin Church's discipline, only unmarried men can become ordained. In many of the Eastern Churches, married men can become ordained, though they may not marry after ordination and may not become Bishops. In the early Church, married priests were sexually continent (abstinent); it is this Tradition that lives on only in the sexually continent and celibate (unmarried) priesthood of the Latin Church and in those Eastern Catholic priests who are sexually continent, whether celibate or not. See Canon 33 of the Council of Elvira (A.D. 300-306); Canon 1 of the Council of Neocæsarea (A.D. 315); Canon 3 of the Council of Carthage (A.D. 390); Canon III of the Quinisext Council of Trullo (A.D. 691) which speaks of the Eastern Churches changing their chastity rules while "they of the most holy Roman Church purpose to keep the rule of exact perfection," etc.

Women cannot and will never be ordained into the priesthood, though a female diaconate of sorts is part of our Tradition insofar as women, referred to as "deaconesses," sometimes helped minister to other women in the early Church (moreso in the East) when it came to such things as the Baptism of other women by immersion, where modesty was an issue, and caring for the sick. They were not, however, priests, they did not receive the Sacrament of Holy Orders, etc. (see Canon 19 of the First Council of Nicaea, 325 A.D.).


Extreme Unction ("Sacrament of the Sick"): See Matthew 10:1, Luke 9:1-2, Luke 9:6, and James 5:13-15. the annointing before death with consecrated olive oil is known as "Last Rites" or "Extreme Unction," and the Eucharist itself that is given at that time is known as "Viaticum" ("food for the journey" from the Latin viaticus meaning "journey". Unction purifies the soul by remitting sins, and heals the body if it is God's will.

Sacraments are not magic: while they impart sanctifying grace, in order for those who've reached the age of reason to benefit from them, he must receive them with the proper intention; in other words, they require faith! If one has attained the age of reason, for ex., and does not believe in Christ but is baptized, objectively, true grace is given, but, subjectively, he will receive the fruits of his Baptism only when/if he later believes. The Sacrament of Confession, as an other example, requires true contrition (e.g., one can't knowingly commit a sin, go to Confession without true repentance and while planning on committing that same sin again, and expect to receive Sacramental effects), etc.

The Sacraments are also normatively required: for example, if one is in the middle of a desert and no water is available to conduct the rite of Baptism in the proper way, as Christ desires we be baptised, one is still "baptised" by desire if he would be baptized in the proper way if the means were available to him. This does not make the rites less important; it only demonstrates the power of Christ's mercy. One who has no priest available may make a spiritual Communion and receive the fruits of the Eucharist. A perfect act of contrition can give one the fruits of Confession even though no priest is available. And so on. The point: God is not bound by the Sacraments; we are bound by the Sacraments!

The Sacraments also are not human works; they are the work of Christ operating through the priest (or other minister, as in some cases of Baptism and in Matrimony), and their effectiveness does not depend on the personal holiness of the minister. The necessary elements are that the priest have proper power and authorization, the proper intention, and that he uses the prescribed matter (e.g. water, oil, bread made of wheat and water, etc.) and form (i.e., the rite must be properly performed). In other words, if these things are followed, the Sacraments give sanctifying grace in a manner known as ex opere operato, or "by the deed done" -- by the very fact of the action. The grace is fruitful depending on the faith of the one who receives the Sacrament (or the faith of his parents, in the case of infant baptism).



The Most Sacred Mystery of the Eucharist

Christ is our High Priest after the order of Melchizedek -- and in order for a priesthood of any kind to exist, there must be a sacrifice. When we go to Mass (the Divine Liturgy), the Sacrifice of Christ's once and for all, historical Passion and Crucifixion is re-presented; it is not repeated in any sense of Christ "dying again." While the Crucifixion was a specific, finite historical event from our physics-bound point of view, God is transcendent and outside of time, and Christ's offering of Himself is eternal. As one apologist puts it, "One can't 'repeat' what has never ended!"

At the Mass, the bread and wine become the sacramental Presence of Jesus Christ. It is not only "symbolic"; it is the real, true bringing-forth of the glorified Body and Blood of our Lord, Who is then offered to appease the Father as a perfect Sacrifice -- a re-presentation of Christ's Historical and perfect, once and for all Sacrifice at Calvary. This offering was predicted (see Malachi 1:10–11) and was believed to be sacrificial and propitiatory in nature by the very earliest Christians (I challenge all who call themselves Christian to research this! Read Ignatius, John Chrystostom, Pope Clement I, Justin Martyr, the Didache -- any of the very earliest Christians' writings!).

The reality of the Presence of God in the Eucharist is made clear in the 6th chapter of John, and Luke 22:19-20 minces no words when it says "This IS my Body... This IS my Blood." The Jews in John 6, even some of His followers, walked away from Him out of disgust over this teaching, but Jesus didn't backtrack at all; He maintained that we must eat His Flesh and drink His Blood. The Temple walls fell as Jesus said they would, and those "last days" of the Old Covenant have ended. But the Sacrifice continues with Christ's eternal offering to us the gift of Himself. The New Covenant is here, and we are all invited to enter into it! The tabernacle lamps still burn brightly in Catholic churches... (at least the ones that follow pre-Vatican II rubrics).

In our liturgy, Christ's ordained priests offer Christ under the appearances of bread and wine (Genesis 14:18, Psalm 110:1-4, Malachi 1:10–11, John 6:53–58) as a pure sacrificial offering to the Father in order to appease Him; Christ offers Himself to us by His Real Presence in the Eucharist after the Holy Ghost changes these gifts from "bread and wine" into Sacrament; and we, members of the royal priesthood (what Protestants call "the priesthood of believers"), offer ourselves to God, worshipping Him with the angels in Heaven who sing "Holy, Holy, Holy!" without ceasing. (Listen to Real Audio lessons about the Eucharist at the bottom of the Scott Hahn Apologetics page of this site, and listen to how the Book of Revelation (Apocalypse) describes, in part, the Heavenly liturgy)



Salvation

In the Old Testament, the Israelites upheld their Covenant with God by keeping Moses' Law and, of course, the great Commandments. Christians are freed from The Law (later twisted into Talmudism by the Pharisees) and enter into the New Covenant by Baptism. We are saved by the grace of His Passion and Blood alone, a grace we have to actively cooperate with through metanoia (repentance and a turning of the heart toward Christ), submitting our wills to our Father's, and obedience. When we enter into this Covenant, we literally become His children, His family. God the Father becomes for us Abba and Christ seals us to Him with His own Blood. Our task -- and our reward -- is to "become divinized" (to undergo "theosis"), to "put on Christ" and share in the Divine Energies of God and Christ's Sonship. We become the heirs of God Himself. In this divinization, this theosis, His Chosen will share in God's divine nature (2 Peter 1:4) -- but still as creatures of God and not as God Himself or in any way apart from God. We will forever and always be creatures, "becoming God" by sharing in His divine nature, but never in His divine essence -- and never, ever apart from God, which is the lie Satan first told to Eve. The created can never become Uncreated.

We agree entirely with the many Protestants who say one has to "have a personal relationship with Jesus" or "let Jesus into one's heart" if, by that, they mean that we are to pray earnestly, walk the walk, make His Will manifest in our lives, preach the Gospel, etc. We are to turn our hearts toward Christ! We must experience true conversion! We believe, too, that no aspect of our relationsip with Christ can be more intimate and awesome than by prayerfully and humbly receiving Him through the Eucharist and receiving His graces through His other Sacraments!

We refute the idea that all one needs to do in order to be saved is to say "The Sinner's Prayer" (though it is a nice prayer, as far as it goes); we believe that we are to work out our salvation in fear and trembling (Philippians 2:12) lest we be cast away (I Corinthians 9:27) -- but always with the knowledge of God's Fatherly Love and Mercy for us, His adopted children. Likewise, we reject the idea that one can work his way into Heaven or that any Christian's works have salvific merit outside of Christ's grace. Neither faith alone, nor works alone, nor faith and works together saves us or puts God into debt to us; He owes us nothing! Neither getting on your knees once and saying the "Sinner's Prayer," no matter how sincerely, nor a lifetime working at soup kitchens, but without faith and the Sacraments, will save you. It is His grace alone that saves -- a grace we accept in faith and by doing His will!

Though we believe in predestination (Ephesians 1:11), we see it as an inscrutable Mystery, and we reject any ideas of predestination that deny the free will of man or which make God the Author of sin by seeing Him as also predestining some souls to go to Hell (i.e., as in any idea of "double predestination"). We assert that we are created by God in His image, that He created us freely able to choose Him or to choose sin, and that predestination beyond recognizing His omniscience, would render His divine plan meaningless. We believe that free will exists both before and after justification. In other words, a person who enters the Covenant may freely leave it and lose his salvation (2 Peter 2:20-21). While we do believe that whom God elects, He will save, we don't presume to know who the elect are (I Corinthians 4:4)! This is a Mystery of God that we can't presume to know, let alone base an entire theology and soteriology on.

Summary: We are saved by grace alone, through a saving faith (i.e., a faith that works in love, Galatians 5:6), and as a fruit of Christ's having suffered and shed His blood for us. Christianity is both a "head religion" and a "heart religion"; we intellectually assent to the Truths given to us by the Church through Her Scripture and Sacred Tradition, and these Truths affirm that we must give our hearts to Jesus. In other words, we are to love God with all our heart, soul, mind, and strength (Mark 12:30). To focus only on the heart without including the mind (i.e., to forget doctrine and rely on "experience" and "feelings") is to lapse into heresy and subjectivism; to focus on the intellect without including the heart (i.e., to forget humility, repentance, and, above all, charity) is to lapse into a legalistic Pharisaism.

To be saved: believe and trust in Jesus, repent of your sins, be baptized, receive the Eucharist, and obey the will of God as taught to us in the Bible and the constant teachings of the Church. Love God with all your heart and mind and soul and strength, and love your neighbor as yourself.

Source: Fisheaters

This post has been edited by yeeck: Mar 16 2015, 04:23 PM

Amen!

An interesting article since it was mentioned during Sunday sermon regarding our modern-day Judaizers who comes knocking on your doors once in a while, i.e. Jehovah Witnesses and Seventh Day Adventists.

From: Catholic Encyclopedia

Judaizers

(From Greek Ioudaizo, to adopt Jewish customs — Esther 8:17; Galatians 2:14).

A party of Jewish Christians in the Early Church, who either held that circumcision and the observance of the Mosaic Law were necessary for salvation and in consequence wished to impose them on the Gentile converts, or who at least considered them as still obligatory on the Jewish Christians. Although the Apostles had received the command to announce the Gospel to all the nations, they and their associates addressed themselves at first only to Jews, converts to Judaism, and Samaritans, that is to those who were circumcised and observed the law of Moses. The converts, and the Apostles with them, continued to conform to Jewish customs: they observed the distinction between legally clean and unclean food, refused to eat with Gentiles or to enter their houses, etc. (Acts 10:14, 28; 11:3). At Jerusalem they frequented the Temple and took part in Jewish religious life as of old (Acts 2:46; 3:1; 21:20-26), so that, judged from external appearances, they seemed to be merely a new Jewish sect distinguished by the union and charity existing among its members. The Mosaic ceremonial law was not to be permanent indeed, but the time had not yet come for abolishing its observance. The intense attachment which the Jews had for it, amounting to fanaticism in the case of the Pharisees, would have forbidden such a step, had the Apostles contemplated it, as it would have been tantamount to shutting the door of the Church to the Jews.
But sooner or later the Gospel was also to reach the Gentiles, and then the delicate question must immediately arise: What was their position with respect to the Law? Were they bound to observe it? And if not, what conduct should the Jews hold towards them? Should the Jews waive such points of the Law as were a barrier to free relations between Jew and Gentile? To the mind of most Palestinian Jews, and especially of the zealots, only two solutions would present themselves as possible. Either the Gentile converts must accept the Law, or its provisions must be enforced against them as against the other uncircumcised. But national sentiment, as well as love for the Law, would impel them to prefer the first. And yet neither solution was admissible, if the Church was to embrace all nations and not remain a national institution. The Gentiles would never have accepted circumcision with the heavy yoke of Mosaism, nor would they have consented to occupy an inferior position with regard to the Jews, as they necessarily must, if these regarded them as unclean and declined to eat with them or even to enter their houses. Under such conditions it was easy to foresee that the admission of the Gentiles must provoke a crisis, which would clear the situation. When the brethren at Jerusalem, among whom probably were already converts of the sect of the Pharisees, learned that Peter had admitted Cornelius and his household to baptism without subjecting them to circumcision, they loudly expostulated with him (Acts 11:1-3). The cause assigned for their complaints is that he "had gone in to men uncircumcised and had eaten with them", but the underlying reason was that he had dispensed with circumcision. However, as the case was an exceptional one, where the will of God was manifested be miraculous circumstances, Peter found little difficulty in quieting the dissatisfaction (Acts 11:4-18). But new conversions soon gave rise to far more serious trouble, which for a time threatened to produce a schism in the Church.

Council of Jerusalem (A.D. 50 or 51)

The persecution that broke out at the time of St. Stephen's martyrdom providentially hastened the hour when the Gospel was to be preached also to the Gentiles. Some natives of Cyprus and Cyrene, driven from Jerusalem by the persecution, went to Antioch, and there began to preach not only to the Jews, but also to the Greeks. Their action was probably prompted by the example set by Peter at Caesarea, which their more liberal views as Hellenists would naturally dispose them to follow. With the help of Barnabas, whom the Apostles sent on hearing that a great number of Gentiles were converted to the Lord at Antioch, and of the former persecutor Saul, a flourishing church, largely Gentile, was established there (Acts 11:20 sqq.). Soon after (between A.D. 45-49) Saul, now called Paul, and Barnabas founded the South Galatian churches of Antioch in Pisidia, Iconium, Derbe, and Perge, thus increasing the Gentile converts (Acts 13:13-14:24). Seeing the Gentile element growing so large and threatening the outnumber the Jewish, the zealots of the Law took alarm. Both their national pride and their religious sentiment were shocked. They welcomed the accession of the Gentiles, but the Jewish complexion of the Church must be maintained, the Law and the Gospel must go hand in hand, and the new converts must be Jews as well as Christians. Some went down to Antioch and preached to the Gentile Christians that unless they received circumcision, which as a matter of course would carry with it the observance of the other Mosaic prescriptions, they could not be saved (Acts 15:1). As these men appealed to the authority of the Apostles in support of their views, a delegation, including Paul, Barnabas, and Titus, was sent to Jerusalem to lay the matter before the Apostles, that their decision might set at rest the disquieted minds of the Christians at Antioch (Acts 15:2).
In a private interview which Paul had with Peter, James (the brother of the Lord), and John, the Apostles then present at Jerusalem, they approved his teaching and recognized his special mission to the Gentiles (Galatians 2:1-9). But to still the clamours of the converts from Pharisaism who demanded that the Gentile converts "must be circumcised and be commanded to observe the Law of Moses", the matter was discussed in a public meeting. Peter arose and after recalling how Cornelius and his household, though uncircumcised, had received the Holy Ghost as well as they themselves, declared that as salvation is by the grace of the Lord Jesus Christ, the yoke of the Law, which even the Jews found exceedingly heavy, should not be imposed on the Gentile converts. James after him voiced the same sentiment, but asked that the Gentiles should observe these four points, namely "that they refrain themselves from the pollutions of idols, and from fornication, and from things strangled, and from blood". His suggestion was adopted and, with slight change in the wording, incorporated in the decree which "the apostles and ancients, with the whole church" sent to the churches of Syria and Cilicia through two delegates, Judas and Silas, who were to accompany Paul and Barnabas on their return. "Forasmuch as we have heard," so ran the decree, "that some going out from us have troubled you with words, subverting your souls: to whom we gave no commandment;. . .it hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things: that you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication [by which marriages within certain degrees of kindred are probably meant]; from which things keeping yourselves you shall do well" (Acts 15:5-29). These four prohibitions were imposed for the sake of charity and union. As they forbade practices which were held in special abhorrence by all the Jews, their observance was necessary to avoid shocking the Jewish brethren and to make free intercourse between the two classes of Christians possible. This is the drift of the somewhat obscure reason which St. James adduced in favour of his proposition: "For Moses of old time hath in every city them that preach him in the synagogues, where he is read every sabbath." The four things forbidden are severely prohibited in Lev., xvii, xviii, not only to the Israelites, but also to the Gentiles living among them. Hence the Jewish Christians, who heard these injunctions read in the synagogues, would be scandalized if they were not observed by their Gentile brethren. By the decree of the Apostles the cause of Christian liberty was won against the narrow Judaizers, and the way smoothed for the conversion of the nations. The victory was emphasized by St. Paul's refusal to allow Titus to be circumcised even as a pure concession to the extremists (Galatians 2:2-5).

The incident at Antioch

The decision of Jerusalem regarded the Gentiles alone, since the only question before the council was whether circumcision and the observance of the Mosaic Law were to be imposed on the Gentiles. Nothing was decided with regard to the observance of the Law by the Jews. Still even they were implicitly and in principle freed from its obligations. For, if the legal observances were not necessary for salvation, the Jew was no more bound by them than the Gentile. Nor was anything explicitly decided as to the relations which were to subsist between the Jews and the Gentiles. Such a decision was not demanded by the circumstances, since at Antioch the two classes lived together in harmony before the arrival of the mischief-makers. The Jews of the Dispersion were less particular than those of Palestine, and very likely some arrangement had been reached by which the Jewish Christians could without scruple eat with their Gentile brethren at the agape. However, the promulgation of the four prohibitions, which were intended to facilitate relations, implied that Jew and Gentile could freely meet. Hence when Peter came to Antioch shortly after the council, he, no less than Paul and Barnabas and the others, "did eat with the Gentiles" (Galatians 2:12). But the absence of any explicit declaration gave the Judaizers an opportunity to begin a new agitation, which, if successful, would have rendered the decree of Jerusalem nugatory. Foiled in their first attempt, they now insisted that the law of not eating with the Gentiles be strictly observed by all Jews. They very likely expected to reach by indirect methods, what they could not obtain directly. Some zealots came from Jerusalem to Antioch. Nothing warrants the assertion that they were sent by St. James to oppose St. Paul, or to enforce the separation of the Jewish from the Gentile Christians, much less to promulgate a modification of the decree of Jerusalem. If they were sent by St. James — pro tou elthein tinas apo Iakobou — probably means simply that they were of James's entourage — they came on some other commission.
On their arrival Peter, who up to this had eaten with the Gentiles, "withdrew and separated himself, fearing them who were of the circumcision", and by his example drew with him not only the other Jews, but even Barnabas, Paul's fellow-labourer. Foreseeing the consequences of such conduct, Paul publicly rebuked him, because he "walked not uprightly according to the truth of the Gospel". "If thou being a Jew," he said to him, "livest after the manner of the Gentiles, and not as the Jews do, how dost thou compel the Gentiles to live as do the Jews?" This incident has been made much of by Baur and his school as showing the existence of two primitive forms of Christianity, Petrinism and Paulinism, at war with each other. But anyone, who will look at the facts without preconceived theory, must see that between Peter and Paul there was no difference in principles, but merely a difference as to the practical conduct to be followed under the circumstances. "Conversationis fuit vitium non praedicationis", as Tertullian happily expresses it. That Peter's principles were the same as those of Paul, is shown by his conduct at the time of Cornelius's conversion, by the position he took at the council of Jerusalem, and by his manner of living prior to the arrival of the Judaizers. Paul, on the other hand, not only did not object to the observance of the Mosaic Law, as long as it did not interfere with the liberty of the Gentiles, but he conformed to its prescriptions when occasion required (1 Corinthians 9:20). Thus he shortly after circumcised Timothy (Acts 16:1-3), and he was in the very act of observing the Mosaic ritual when he was arrested at Jerusalem (Acts 21:26 sqq.). The difference between them was that Peter, recently come from Jerusalem, thought only of not wounding the susceptibility of the zealots there, and was thus betrayed into a course of action apparently at variance with his own teaching and calculated to promote the designs the Judaizers; whereas Paul, not preoccupied with such a consideration and with more experience among the Gentiles, took a broader and truer view of the matter. He saw that Peter's example would promote the movement to avoid close relations with the Gentiles, which was only an indirect way of forcing Jewish customs upon them. He saw, too, that if such a policy were pursued, the hope of converting the Gentiles must be abandoned. Hence his bold and energetic action. St. Paul's account of the incident leaves no doubt that St. Peter saw the justice of the rebuke. (In the above account Galatians 2:1-10, is with the large majority of commentators taken to refer to the Council of Jerusalem, and the incident at Antioch is consequently placed after the council. Some few interpreters, however, refer Galatians 2:1-10, to the time of St. Paul's journey mentioned in Acts 11:28-30 [A.D. 44], and place the dispute at Antioch before the council.)

The Judaizers in other churches

After the foregoing events the Judaizers could do little mischief in Syria. But they could carry their agitation to the distant churches founded by St. Paul, where the facts were less well known; and this they attempted to do. The two Epistles to the Corinthians give good reason to believe that they were at work at Corinth. The party or rather faction of Cephas (1 Corinthians 1:12) very probably consisted of Judaizers. They do not seem, however, to have gone beyond belittling St. Paul's authority and person, and sowing distrust towards him (cf. 1 Corinthians 9:1-5; 2 Corinthians 11:5-12; 12:11-12; 1:17-20; 10:10-13). For while he has much to say in his own defence, he does not attack the views of the Judaizers, as he would certainly have done had they been openly preached. His two letters and his subsequent visit to Corinth put an end to the party's machinations. In the meantime (supposing Galatians to have been written soon after 1 and 2 Corinthians as it very probably was) Judaizing emissaries had penetrated into the Galatian churches, whether North or South Galatian matters little here (see EPISTLE TO THE GALATIANS), and by their skillful maneuvers had almost succeeded in persuading the Galatians, or at any rate many of them, into accepting circumcision. As at Corinth they attacked St. Paul's authority and person. He was only a secondary Apostle, subordinate to the Twelve, from whom he had received his instruction in the Faith and from whom he held his mission. To his teaching they opposed the practice and teaching of the pillars of the Church, of those who had conversed with the Lord (Galatians 2:2 sqq.). He was a time-server, changing his teaching and conduct according to circumstances with the view of ingratiating himself with men (Galatians 1:10; 5:11). They argued that circumcision had been instituted as a sign of an eternal alliance between God and Israel: if the Galatians then wished to have a share in this alliance, with its blessings, if they wished to be in the full sense of the term Christians, they must accept circumcision (Galatians 3:3 sq.; 5:2). They did not however insist, it would seem, in the observance of the whole Law (v, 3).
On hearing the news of the threatened defection of the churches which he had founded at such cost to himself, St. Paul hastily indited the vigorous Epistle to the Galatians, in which he meets the accusations and arguments of his opponents step by step, and uses all his powers of persuasion to induce his neophytes to stand fast and not to be held again under the yoke of bondage. The letter, as far as we know, produced the desired effect. In spite of its resemblance to the Epistle to the Galatians, the Epistle to the Romans is not, as has been asserted, a polemical writing directed against the Judaizing party at Rome. The whole tone of the Epistle shows this (cf. in particular i, 5-8, 11-12; xv, 14; xvi, 19). If he refers to the Jewish Christians of Rome, it is only to exhort the Gentiles to bear with these weak brethren and to avoid whatever might scandalize them (xiv, 1-23). He would not have shown such forbearance towards the Judaizers, nor spoken of them in such gentle tones. His purpose in treating of the uselessness of circumcision and legal observances was to forewarn and forearm the Romans against the Judaizing disturbers, should they reach the capital, as he had reason to fear (Romans 16:17-18). After their attempt in Galatia, St. Paul's opponents seem to have relaxed their activity, for in his later letters he rarely alludes to them. In the Epistle to the Philippians he warns against them in very severe terms: "Beware of dogs, beware of evil-workers, beware of the concision" (Philippians 3:2). They do not seem, however, to have been active in that church at the time. Beyond this only two allusions are found — one in 1 Timothy 1:6-7: "From which things some going astray, are turned aside unto vain babbling: desiring to be teachers of the law, understanding neither the things they say, nor whereof they affirm"; the other in Titus 3:9: "Avoid foolish questions, and genealogies, and contentions, and strivings about the law. For they are unprofitable things and vain."

Final history

With the disappearance of the Jewish-Christian community of Jerusalem at the time of the rebellion (A.D. 67-70), the question about circumcision and the observance of the Law ceased to be of any importance in the Church, and soon became a dead issue. At the beginning of the second century St. Ignatius of Antioch, it is true, still warns against Judaizers (Magnes., x, 3; viii, 1; Philad., vi, 1), but the danger was probably more a memory than a reality. During the rebellion the mass of the Jewish Christians of Palestine retired beyond the Jordan, where they gradually lost touch with the Gentiles and in the course of time split up into several sects. St. Justin (about 140) distinguishes two kinds of Jewish Christians: those who observe the Law of Moses, but do not require its observance of others — with these he would hold communion, though in this all his contemporaries did not agree with him — and those who believe the Mosaic Law to be obligatory on all, whom he considers heretics (Dialogue with Trypho 47). If Justin is describing the Jewish Christians of his day, as he appears to do, they had changed little since Apostolic times. The accounts of later Fathers show them divided into three main sects: (a) the Nazarenes, who, while observing the Mosaic Law, seem to have been orthodox. They admitted the Divinity of Christ and the virginal birth; (b) the Ebionites, who denied the Divinity of Christ and virginal birth, and considered St. Paul as an apostate. It should be noted, however, that though the Fathers restrict the name Ebionite to the heretical Jewish Christians, the name was common to all; © an offshoot of the last infected with Gnosticism (cf. art. EBIONITES). After the middle of the fifth century the Jewish Christians disappear from history.

When I survey the wondrous cross
On which the Prince of glory died,
My richest gain I count but loss,
And pour contempt on all my pride.

Forbid it, Lord, that I should boast,
Save in the death of Christ my God!
All the vain things that charm me most,
I sacrifice them to His blood.

See from His head, His hands, His feet,
Sorrow and love flow mingled down!
Did e'er such love and sorrow meet,
Or thorns compose so rich a crown?

His dying crimson, like a robe,
Spreads o'er His body on the tree;
Then I am dead to all the globe,
And all the globe is dead to me.

Were the whole realm of nature mine,
That were a present far too small;
Love so amazing, so divine,
Demands my soul, my life, my all.

This post has been edited by yeeck: Mar 17 2015, 11:24 PM

40 hours devotion at the London Oratory...the amount of candles...gulp...

Catechism of the Catholic Church

Source: Wikipedia

The Catechism of the Catholic Church (or CCC) is a catechism promulgated for the Catholic Church by Pope John Paul II in 1992.

Publication history
The decision to publish a catechism was taken at the Extraordinary Assembly of the Synod of Bishops that was convened by Pope John Paul II on 25 January 1985 for the 20th anniversary of the close of the Second Vatican Council, and in 1986, put a commission composed of 12 bishops and cardinals in charge of the project. The commission was assisted by a seven-member committee including diocesan bishops and experts in theology and catechesis.

The text was approved by John Paul II on 25 June 1992, and promulgated by him on 11 October 1992, the 30th anniversary of the opening of the Second Vatican Council, with his apostolic constitution, Fidei depositum. Cardinal Georges Cottier, Theologian emeritus of the Pontifical Household and now Cardinal-Deacon of Santi Domenico e Sisto the University Church of the Pontifical University of Saint Thomas Aquinas, Angelicum was influential in drafting the encyclical.

It was published in the French language in 1992. Later it was then translated into many other languages. In the United States, the English translation was published by the U.S. bishops in 1994, with a note that it was "subject to revision according to the Latin typical edition (editio typica) when it is published."

On August 15, 1997—the Solemnity of the Assumption of the Blessed Virgin Mary— John Paul II promulgated the Latin typical edition, with his apostolic letter, Laetamur Magnopere. The Latin text, which became the official text of reference (editio typica), amended the contents of the provisional French text at a few points. One of the changes consisted in the inclusion of the position on death penalty that is defended in John Paul II's encyclical Evangelium Vitae of 1995.

As a result, the earlier translations from the French into other languages (including English) had to be amended and re-published as "second editions".
Doctrinal value

In Fidei depositum, John Paul II declared that the Catechism of the Catholic Church was "a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith", and stressed that it "is not intended to replace the local catechisms duly approved by the ecclesiastical authorities, the diocesan Bishops and the Episcopal Conferences".

Contents
A catechism has been defined as "a summary of principles, often in question-and-answer format". Documents of religious instruction have been written since the beginning of Christianity and the catechism is typically an assemblage of these smaller documents into one large compilation of Church doctrine and teachings.

The Catechism of the Catholic Church, for which the usual English-language abbreviation is CCC, is instead a source on which to base such catechisms (e.g. Youcat and the United States Catholic Catechism for Adults) and other expositions of Catholic doctrine, called a "major catechism." It was given, as stated in the Apostolic Constitution Fidei depositum, with which its publication was ordered, "that it may be a sure and authentic reference text for teaching Catholic doctrine and particularly for preparing local catechisms." The CCC is in fact not in question and answer format.

CCC is arranged in four principal parts:

The Profession of Faith (the Apostle's Creed)
The Celebration of the Christian Mystery (the Sacred Liturgy, especially the sacraments)
Life in Christ (including The Ten Commandments in Roman Catholic theology)
Christian Prayer (including The Lord's Prayer)

This scheme is often referred to as the “Four Pillars” of the Faith. The contents are abundantly footnoted with references to sources of the teaching, in particular the Scriptures, the Church Fathers, and the Ecumenical Councils and other authoritative Catholic statements, principally those issued by recent popes.

The section on Scripture in the CCC (nos. 101–141) recovers the Patristic tradition of "spiritual exegesis" as further developed through the scholastic doctrine of the "four senses." This return to spiritual exegesis is based on the Second Vatican Council's 1965 "Dei Verbum: Dogmatic Constitution on Divine Revelation", which taught that Scripture should be "read and interpreted in light of the same Spirit by whom it was written" (Dei Verbum 12). The CCC amplifies Dei Verbum by specifying that the necessary spiritual interpretation should be sought through the four senses of Scripture (nos. 111, 113, 115–119),[18] which encompass the literal sense and the three spiritual senses (allegorical, moral, and anagogical).

The literal sense (no. 116) pertains to the meaning of the words themselves, including any figurative meanings. The spiritual senses (no. 117) pertain to the significance of the things (persons, places, objects or events) denoted by the words. Of the three spiritual senses, the allegorical sense is foundational. It relates persons, events, and institutions of earlier covenants to those of later covenants, and especially to the New Covenant. Building on the allegorical sense, the moral sense instructs in regard to action, and the anagogical sense points to man's final destiny. The teaching of the CCC on Scripture has encouraged the recent pursuit of covenantal theology, an approach that employs the four senses to structure salvation history via the biblical covenants.

Comments
American Catholic bishops have stated that, though theological opinion was not intended to be a part of CCC, it in fact "does not distinguish between matters of faith and theological opinion."

In 1992, Cardinal Joseph Ratzinger (later Pope Benedict XVI) noted:

It clearly show[s] that the problem of what we must do as human beings, of how we should live our lives so that we and the world may become just, is the essential problem of our day, and basically of all ages. After the fall of ideologies, the problem of man—the moral problem—is presented to today's context in a totally new way: What should we do? How does life become just? What can give us and the whole world a future which is worth living? Since the catechism treats these questions, it is a book which interests many people, far beyond purely theological or ecclesial circles.

Derived works
The Compendium of the Catechism of the Catholic Church was published in 2005, and the first edition in English in 2006. It is a more concise and dialogic version of the CCC. The text of the Compendium is available in fourteen languages on the Vatican website, which also gives the text of the Catechism itself in nine languages.

YouCat, a catechism for youth, based on the Catechism of the Catholic Church and its Compendium, was published in 2011. The Vatican has acknowledged that some translations of YouCat contain errors regarding Church teaching on the status of other religions, contraception and euthanasia, whether due to simple error or poor translations.

Website proper: CATECHISM OF THE CATHOLIC CHURCH

Happy belated feast of Saint Joseph, Patron of the Universal Church, Foster Father of our Redeemer. St Joseph, pray for us!

yeah, yeah,....reminds me of shisha pipes

LOL...shisha smoke is of no comparison.

Bro Yeeck, the incense burned in the thurible is frankincense yes?

Normally it should be frankincense. Myrrh is also used sometimes, but the smell....let's say frankincense smells way better..lol.

Yes, it certainly does!