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منشورات القناة
False and true notions of unity
True unity is triadic; it consists in unity of faith (doctrine), unity of worship (cult), and unity of authority (government). These correspond to Christ's threefold role as Prophet, Priest, and King. Any form of unity that excludes one or more of these three does not merely reduce the degree of unity that marks the true Church, it destroys the possibility of true unity. That is because all three bonds of unity are essential for unity; each depends on the other two.Those who say "We're all under the same authority, i.e. Jesus", and use that to deny that unity of ecclesial government requires that someone have episcopal primacy do not seem to realize that they have thereby undermined all ecclesial authority, and in principle conceded everything to the person who says, "I don't need to be under the authority of any pastor; I have Jesus." This is why there is no [consistent] position between individualism (which is necessarily disposed to fragmentation) and Catholicism.
"Unity (As a Mark of the Church)" says the following in a paragraph with the heading "Some False Notions of Unity":
All admit that unity of some kind is indispensable to the existence of any well-ordered society, civil, political, or religious. Many Christians, however, hold that the unity necessary for the true Church of Christ need be nothing more than a certain spiritual internal bond, or, if external, it need be only in a general way, inasmuch as all acknowledge the same God and reverence the same Christ. Thus most Protestants think that the only union necessary for the Church is that which comes from faith, hope, and love toward Christ; in worshipping the same God, obeying the same Lord, and in believing the same fundamental truths which are necessary for salvation. This they regard as a unity of doctrine, organization, and cult. A like spiritual unity is all the Greek schismatics require. So long as they profess a common faith, are governed by the same general law of God under a hierarchy, and participate in the same sacraments, they look upon the various churches -- Constantinople, Russian, Antiochene, etc. -- as enjoying the union of the one true Church; there is the common head, Christ, and the one Spirit, and that suffices. The Anglicans likewise teach that the one Church of Christ is made up of three branches: the Greek, the Roman, and the Anglican, each having a different legitimate hierarchy but all united by a common spiritual bond.Pope Pius XII, in his encyclical Mystici Corporis Christi writes:
Hence they err in a matter of divine truth, who imagine the Church to be invisible, intangible, a something merely "pneumatological" as they say, by which many Christian communities, though they differ from each other in their profession of faith, are untied by an invisible bond. (Mystici Corporis Christi, 14)
| 2 | Similarly, accidental differences in ceremonial forms do not in the least interfere with essential unity of worship, which is to be regarded primarily and principally in the celebration of the same sacrifice and in the reception of the same sacraments. All are expressive of the one doctrine and subject to the same authority. | 1 |
| 3 | False notions of unity
"Unity (As a Mark of the Church)" says the following in a paragraph with the heading "Some False Notions of Unity":
All admit that unity of some kind is indispensable to the existence of any well-ordered society, civil, political, or religious. Many Christians, however, hold that the unity necessary for the true Church of Christ need be nothing more than a certain spiritual internal bond, or, if external, it need be only in a general way, inasmuch as all acknowledge the same God and reverence the same Christ. Thus most Protestants think that the only union necessary for the Church is that which comes from faith, hope, and love toward Christ; in worshipping the same God, obeying the same Lord, and in believing the same fundamental truths which are necessary for salvation. This they regard as a unity of doctrine, organization, and cult. A like spiritual unity is all the Greek schismatics require. So long as they profess a common faith, are governed by the same general law of God under a hierarchy, and participate in the same sacraments, they look upon the various churches -- Constantinople, Russian, Antiochene, etc. -- as enjoying the union of the one true Church; there is the common head, Christ, and the one Spirit, and that suffices. The Anglicans likewise teach that the one Church of Christ is made up of three branches: the Greek, the Roman, and the Anglican, each having a different legitimate hierarchy but all united by a common spiritual bond.
Pius XII, in his Mystici Corporis Christi writes:
Hence they err in a matter of divine truth, who imagine the Church to be invisible, intangible, a something merely "pneumatological" as they say, by which many Christian communities, though they differ from each other in their profession of faith, are untied by an invisible bond. (Mystici Corporis Christi, 14)
"True Notion of Unity":
The Catholic conception of the mark of unity, which must characterize the one Church founded by Christ, is far more exacting. Not only must the true Church be one by an internal and spiritual union, but this union must also be external and visible, consisting in and growing out of a unity of faith, worship, and government. Hence the Church which has Christ for its founder is not to be characterized by any merely accidental or internal spiritual union, but, over and above this, it must unite its members in unity of doctrine, expressed by external, public profession; in unity of worship, manifested chiefly in the reception of the same sacraments; and in unity of government, by which all its members are subject to and obey the same authority, which was instituted by Christ Himself. In regard to faith or doctrine it may be here objected that in none of the Christian sects is there strict unity, since all of the members are not at all times aware of the same truths to be believed. Some give assent to certain truths which others know nothing of. Here it is important to note the distinction between the habit and the object of faith. The habit or the subjective disposition of the believer, though specifically the same in all, differs numerically according to individuals, but the objective truth to which assent is given is one and the same for all. There may be as many habits of faith numerically distinct as there are different individuals possessing the habit, but it is not possible that there be a diversity in the objective truths of faith. The unity of faith is manifested by all the faithful professing their adhesion to one and the same object of faith. All admit that God, the Supreme Truth, is the primary author of their faith, and from their explicit willingness to submit to the same external authority to whom God has given the power to make known whatever has been revealed, their faith, even in truths explicitly unknown, is implicitly external. All are prepared to believe whatever God has revealed and the Church teaches. | 1 |
| 4 | Internal and External Unity of the Church
St. Josaphat of Polotsk
The following is an excerpt from the Encyclical Letter Ecclesiam Dei, promulgated on this day in 1923 by Pope Pius XI in commemoration of St. Josaphat
The Church of God, by a wondrous act of Divine Providence, was so fashioned as to become in the fullness of time an immense family which embraces all men. The Church possesses-a fact known to all-as one of its visible marks, impressed on it by God, that of a world-wide unity. Christ, Our Lord, not only entrusted to His Apostles and, to them alone, the mission which He had received from His Father when he said: "All power is given to me in heaven and in earth. Going therefore, teach ye all nations;" (Matt. xxvii, 18, 19) He also wished the College of Apostles to possess perfect unity, a unity based on a twofold and well-knit bond, one bond internal, that of the selfsame faith and charity which is "poured forth in our hearts by the Holy Ghost" (Romans v, 5); the other external, that of the rule of one of the Apostles over all the others, for He conferred upon Peter a primacy over the Apostles as a perpetual principle and visible foundation for the Church's unity. At the close of His mortal life, he impressed upon the Apostles in the strongest possible terms the supreme need of this unity. (John xvii, 11, 21, 22) In His last soul-stirring prayer he asked His Father for this unity and His prayer was heard: "He was heard for his reverence." (Hebrews v, 7)
The Church was born in unity and grew into "a single body," vigorous, animated by a single soul, of which "the head is Christ from whom the whole body is compacted and fitly joined together." (Ephesians iv, 15, 16) Of this body, following the reasoning of St. Paul, He is the visible head who takes the place of Christ here upon earth, the Roman Pontiff. In him, as the successor of St. Peter, the words of Christ are being forever fulfilled: "Upon this rock I will build my Church." (Matt. xvi, 18) And the Pope who, down the ages, exercises the office which was bestowed upon Peter never ceases to confirm in the Faith, whenever it is necessary, his brethren and to feed all the sheep and lambs of the Master's flock.
No prerogative of the Church has been assailed more bitterly by "the enemy" than this unity of government, by means of which the "unity of the Spirit" is joined "in the bond of peace." (Ephesians iv, 3) It is quite true that the enemy has never, and never will, prevail against the Church. He has, however, succeeded in wresting from her bosom many of her children, and in some cases, even whole nations. These great losses were brought about in many instances by the wars which divided nations, by the enactment of laws inimical to the interests of religion and of virtue, or by an unbridled love for the passing goods of this world. | 308 |
| 5 | 
It is a great and very precious thing, beloved, in the Lord's sight, when Christ's whole people engage together in the same duties, and all ranks and degrees of either sex co-operate with the same intent: when one purpose animates all alike of declining from evil and doing good; when God is glorified in the works of His slaves, and the Author of all godliness is blessed in unstinted giving of thanks. The hungry are nourished, the naked are clothed, the sick are visited, and men seek not their own but "that which is another's," so long as in relieving the misery of others each one makes the most of his own means; and it is easy to find "a cheerful giver ," where a man's performances are only limited by the extent of his power. By this grace of God, "which works all in all," the benefit and the deserts of the faithful are both enjoyed in common.
Leo I, Sermon 88 | 277 |
| 6 | Catholic teaching on mental health
*All human beings regardless of what ailment they suffer are made in the image and likeness of God (Genesis 1:27) and we are called to love them “as another self” (Gaudium et Spes, 27).John Paul II affirmed in particular that all who suffer from mental illness are also made in the image and likeness of God.
* Christ is present in those who are sick: “I was sick and you visited me.” (Matt 25:36) so as Catholic Christians we are called to treat all who are ill (whether physically or mentally) as they were Christ himself.
“Well, Christ took all human suffering on himself, even mental illness. Yes even this affliction, which perhaps seems the most. absurd and incomprehensible, configures the sick person to Christ and gives him a share in his redeeming passion.” 🔗
* Access to basic healthcare is the responsibility of everyone and an essential element of the common good (Compendium of the Social Doctrine of the Church, 166).
* People with mental illness should be treated with a “special form of primacy in the exercise of Christian charity” (Compendium of the Social Doctrine of the Church, 182)
*
"Christ not only took pity on the sick and healed many of them, restoring health to both their-bodies and their minds, his compassion also led him to identify with them. He declares: "I was sick and you visited me" (Mt 25:36). The disciples of the Lord, precisely because they were able to see the image of the "suffering" Christ in all people marked by sickness, opened their hearts to them, spending themselves in various forms of assistance." 🔗
It is everyone’s duty to make an active response: our actions must show that mental illness does not create insurmountable distances, nor prevent relations of true Christian charity with those who are its victims. Indeed, it should inspire a particularly attentive attitude towards these people who are fully entitled to belong to the category of the poor to whom the kingdom of heaven belongs (cf. Mt 5:3). 🔗
* “Christians led the way in providing mental health institutions and services.
Throughout history, Christians sometimes recognised mental illness for what it is; they loved and prayed for the sick, and cared them at home, in the parish and in the first mental health institutions established by religious orders. But at other times they misunderstood psychological disorder as diabolical possession or moral failure, and applied remedies that were far from helpful. (citing Cf. H. Koenig & D. Larson, “Religion and mental health: Evidence for an association,” International Review of Psychiatry 13(2) (2009), 67-78).
* "I commend pastoral workers and voluntary associations and organizations to support in practical ways and through concrete initiatives, those families who have mentally ill people dependent upon them. I hope that the culture of acceptance and sharing will grow and spread to them, thanks also to suitable laws and health-care programmes which provide sufficient resources for their practical application. The training and updating of personnel who work in such a delicate sector of society is more urgent than ever. Every Christian, according to his specific duty and responsibility, is called to make his contribution so that the dignity of these brothers and sisters may be recognized, respected and promoted." 🔗 | 241 |
| 7 | The unity of faith is manifested by all the faithful professing their adhesion to one and the same object of faith. All admit that God, the Supreme Truth, is the primary author of their faith, and from their explicit willingness to submit to the same external authority to whom God has given the power to make known whatever has been revealed, their faith, even in truths explicitly unknown, is implicitly external. All are prepared to believe whatever God has revealed and the Church teaches. Similarly, accidental differences in ceremonial forms do not in the least interfere with essential unity of worship, which is to be regarded primarily and principally in the celebration of the same sacrifice and in the reception of the same sacraments. All are expressive of the one doctrine and subject to the same authority. | 2 |
| 8 | Two Notions of Unity (invisible and visible)
True unity is triadic; it consists in unity of faith (doctrine), unity of worship (cult), and unity of authority (government). These correspond to Christ's threefold role as Prophet, Priest, and King. Any form of unity that excludes one or more of these three does not merely reduce the degree of unity that marks the true Church, it destroys the possibility of true unity
The Catholic Encyclopedia article titled "Unity (As a Mark of the Church)" says the following in a paragraph with the heading "Some False Notions of Unity":
All admit that unity of some kind is indispensable to the existence of any well-ordered society, civil, political, or religious. Many Christians, however, hold that the unity necessary for the true Church of Christ need be nothing more than a certain spiritual internal bond, or, if external, it need be only in a general way, inasmuch as all acknowledge the same God and reverence the same Christ. Thus most Protestants think that the only union necessary for the Church is that which comes from faith, hope, and love toward Christ; in worshipping the same God, obeying the same Lord, and in believing the same fundamental truths which are necessary for salvation. This they regard as a unity of doctrine, organization, and cult. A like spiritual unity is all the Greek schismatics require. So long as they profess a common faith, are governed by the same general law of God under a hierarchy, and participate in the same sacraments, they look upon the various churches -- Constantinople, Russian, Antiochene, etc. -- as enjoying the union of the one true Church; there is the common head, Christ, and the one Spirit, and that suffices. The Anglicans likewise teach that the one Church of Christ is made up of three branches: the Greek, the Roman, and the Anglican,
each having a different legitimate hierarchy but all united by a common spiritual bond.
Likewise, Pope Pius XII, in his encyclical Mystici Corporis Christi writes:
"
Hence they err in a matter of divine truth, who imagine the Church to be invisible, intangible, a something merely "pneumatological" as they say, by which many Christian communities, though they differ from each other in their profession of faith, are untied by an invisible bond. (Mystici Corporis Christi, 14)"
The Catholic Encylopedia article referenced above continues by describing the "True Notion of Unity":
The Catholic conception of the mark of unity, which must characterize the one Church founded by Christ, is far more exacting. Not only must the true Church be one by an internal and spiritual union, but this union must also be external and visible, consisting in and growing out of a unity of faith, worship, and government. Hence the Church which has Christ for its founder is not to be characterized by any merely accidental or internal spiritual union, but, over and above this, it must unite its members in unity of doctrine, expressed by external, public profession; in unity of worship, manifested chiefly in the reception of the same sacraments; and in unity of government, by which all its members are subject to and obey the same authority, which was instituted by Christ Himself. In regard to faith or doctrine it may be here objected that in none of the Christian sects is there strict unity, since all of the members are not at all times aware of the same truths to be believed. Some give assent to certain truths which others know nothing of. Here it is important to note the distinction between the habit and the object of faith. The habit or the subjective disposition of the believer, though specifically the same in all, differs numerically according to individuals, but the objective truth to which assent is given is one and the same for all. There may be as many habits of faith numerically distinct as there are different individuals possessing the habit, but it is not possible that there be a diversity in the objective truths of faith. | 2 |
| 9 | +1 Descartes' Methodic Doubt is absurd; the error of Sceptics
🔗 | 239 |
| 10 | The integrity of the person
🔗 | 365 |
| 11 | Priestly Celibacy_ Theological Foundations - Selin, Gary.pdf | 314 |
| 12 | This belief spread from East to West; and scarcely had baptism been administered, when the people would crown around with all sorts of vessels and take away the water, some keeping it carefully in their homes whilst others watered their fields, vineyards, and gardens with it (“Ordo rom. I”, 42, in “Mus. ital.”, II, 26). | 1 |
| 13 | Holy Water
Scripture has more than sufficient indication that holy water is not foreign to the Christian, biblical worldview at all, and indeed, quite consistent with it. It refers to water that has been blessed (Ex 23:25), “holy water” (Numbers 5:17), “water for impurity” (Num 19:9, 13-20), “healed” (KJV), “purified” (NASB), or “wholesome” (RSV) water (2 Ki 2:19-22). Water is spoken of as being connected to
cleansing (Lev 14:8-9, 50-52, 15:5-27, 17:15; Num 8:7, 19:12, 18-19; 2 Ki 5:12; Ps 51:7; Ezek 16:4, 36:25; Eph 5:26; Heb 10:22), purifying (Ex 29:4, 40:12, 30-32; Lev 11:32, 16:4, 24, 26, 28, 22:6; Num 19:7-8, 31:23; Deut 23:10-11; 1 Ki 18:33-34; Jn 2:6; Heb 9:19), and healing (2 Ki 5:14; Is 35:5-7; Jn 5:4; 9:6-7
The Catholic Encyclopedia (“Holy Water") gives evidences of early patristic use of holy water.
[I]t is permissible to suppose for the sake of argument that, in the earliest Christian times, water was used for expiatory and purificatory purposes, to a way analogous to its employment under the Jewish Law. As, in many cases, the water used for the Sacrament of Baptism was flowing water, sea or river water, it could not receive the same blessing as that contained in the baptisteries. On this particular point the early liturgy is obscure, but two recent discoveries are of very decided interest. The Pontifical of Scrapion of Thumis, a fourth-century bishop, and likewise the “testamentum Domini”, a Syriac composition dating from the fifth to the sixth century, contain a blessing of oil and water during Mass. The formula in Scrapion’s Pontifical is as follows: “We bless these creatures in the Name of Jesus Christ, Thy only Son; we invoke upon this water and this oil the Name of Him Who suffered, Who was crucified, Who arose from the dead, and Who sits at the right of the Uncreated. Grant unto these creatures the power to heal; may all fevers, every evil spirit, and all maladies be put to flight by him who either drinks these beverages or is anointed with them, and may they be a remedy in the Name of Jesus Christ, Thy only Son.” As early as the fourth century various writings, the authenticity of which is free from suspicion, mention the use of water sanctified either by the liturgical blessing just referred to, or by the individual blessing of some holy person. St. Epiphanius [c. 315-403] (Contra haeres., lib. I, haer. xxx) records that at Tiberias a man named Joseph poured water on a madman, having first made the sign of the cross and pronounced these words over the water: “In the name of Jesus Christ of Nazareth, crucified, depart from this unhappy one, thou infernal spirit, and let him be healed!” Joseph was converted an subsequently used the same proceeding to overcome witchcraft; yet, he was neither a bishop nor a cleric. Theodoret [c.393-c.466] (Church History V.21) relates that Marcellus, Bishop of Apamea [d. 388], sanctified water by the sign of the cross and that Aphraates [c.280-c.345] cured one of the emperor’s horses by making it drink water blessed by the sign of the cross (“Hist. relig.”, c. viii, in P.G., LXXXII, col. 1244, 1375). In the West similar attestations are made. Gregory of Tours [538-c.594] (De gloria confess., c. 82) tells of a recluse named Eusitius who lived in the sixth century and possessed the power of curing quartan fever by giving its victims to drink of water that he had blessed; we might mention many other instances treasured up by this same Gregory (“De Miraculis S. Martini“, II, xxxix; “Mirac. S. Juliani“, II, iii, xxv, xxvi; “Liber de Passione S. Juliani“; “Vitae Patrum”, c. iv, n. 3). It is known that some of the faithful believed that holy water possessed curative properties for certain diseases, and that this was true in a special manner of baptismal water. In some places it was carefully preserved throughout the year and, by reason of its having been used in baptism, was considered free from all corruption. | 276 |
| 14 | The Code of Chivalry
* Medieval Codes of Chivalry usually contain universal ideals and can be useful when comparing how our ideas about chivalry and/or honor have changed with time. Some of them have become culturally outdated and wouldn't be as useful anymore, but those regarding morality remain unchangeably valuable.
*The Ten Commandments of the Code of Chivalry
From Chivalry by Leon Gautier
Thou shalt believe all that the Church teaches, and shalt observe all its directions.
Thou shalt defend the Church.
Thou shalt respect all weaknesses, and shalt constitute thyself the defender of them.
Thou shalt love the country in the which thou wast born.
Thou shalt not recoil before thine enemy.
Thou shalt make war against the Infidel without cessation, and without mercy.
Thou shalt perform scrupulously thy feudal duties, if they be not contrary to the laws of God.
Thou shalt never lie, and shall remain faithful to thy pledged word.
Thou shalt be generous, and give largess to everyone.
Thou shalt be everywhere and always the champion of the Right and the Good against Injustice and Evil.
*From the Rifts: England Supplement
Live to serve King and Country.
Live to defend Crown and Country and all it holds dear.
Live one's life so that it is worthy of respect and honor.
Live for freedom, justice and all that is good.
Never attack an unarmed foe.
Never use a weapon on an opponent not equal to the attack.
Never attack from behind.
Avoid lying to your fellow man.
Avoid cheating.
Avoid torture.
Obey the law of king, country, and chivalry.
Administer justice.
Protect the innocent.
Exhibit self control.
Show respect to authority.
Respect women.
Exhibit Courage in word and deed.
Defend the weak and innocent.
Destroy evil in all of its monstrous forms.
Crush the monsters that steal our land and rob our people.
Fight with honor.
Avenge the wronged.
Never abandon a friend, ally, or noble cause.
Fight for the ideals of king, country, and chivalry.
Die with valor.
Always keep one's word of honor.
Always maintain one's principles.
Never betray a confidence or comrade.
Avoid deception.
Respect life and freedom.
Die with honor.
Exhibit manners.
Be polite and attentive.
Be respectful of host, women, and honor.
Loyalty to country, King, honor, freedom, and the code of chivalry.
Loyalty to one's friends and those who lay their trust in thee. | 393 |
| 15 | Permissibility of Just War in Revelation
196. Permissibility of Just War
196-1. Did Jesus allow self-defense?
Luke 22:36 . . . he that hath no sword, let him sell his garment, and buy one.
196-2. Did Jesus ever use military analogies in His parables?
Luke 14:31-33 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? [32] Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. [33] So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
196-3. What did John the Baptist recommend for Roman soldiers?
Luke 3:14 (RSV) Soldiers also asked him, "And we, what shall we do?" And he said to them, "Rob no one by violence or by false accusation, and be content with your wages."
196-4. Are military heroes in the old covenant praised as great examples of faith?
Hebrews 11:32-34 And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: [33] Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, [34] Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
196-5. Does St. Paul compare the Christian life to being a soldier?
2 Timothy 2:3-4 Share in suffering as a good soldier of Christ Jesus. [4] No soldier on service gets entangled in civilian pursuits, since his aim is to satisfy the one who enlisted him.
196-6. Does “Thou shalt not kill” mean to not murder?
Matthew 19:18-19 He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, [19] Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.
196-7. Are negotiations and diplomacy always to be tried before recourse to war?
Deuteronomy 20:10-12 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. [11] And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. [12] And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
196-8. Is just war undertaken to protect the innocent?
Genesis 14:14-16 And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. [15] And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. [16] And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
196-9. Was a soldier characterized as “devout”?
Acts 10:1-2 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, [2] A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
196-10. Did St. Paul utilize an extended military metaphor to represent the Christian walk?
Ephesians 6:10-17 Finally, my brethren, be strong in the Lord, and in the power of his might. [11] Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. [12] For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. [13] Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. | 316 |
| 16 | +2 Augustine affirmed the deuterocanon. So when he speaks of scripture being infallible (which is the Catholic position), he means the Catholic canon. | 347 |
| 17 | Uncharitable Conversations
St. Paul writes: “Contend not in words, for it is to no profit, but to the subversion of the hearers.” (2 Tim 2:14)
Concerning this perennial bane of social interaction, Padre Quadrupani remarks: “Disputes, sarcasm, bitter language, and intolerance for dissenting opinions, are the scourges of conversation.” In the following, he addresses the question of what to do when a conversation turns uncharitable.
“If you hear some evil spoken of your neighbor do not immediately become alarmed, as the matter may be true and quite public without your having been aware of it. Should you be quite certain that there is calumny or slander in the report, either because the evil told was false or exaggerated or because it was not publicly known, then, according to the place, the circumstances and your relations towards those present, say with moderation what appears most fitting to justify or excuse your neighbor. Or you may try to turn the conversation into other channels, or simply be content to show your disapprobation by an expressive silence.” He reminds us: “Remember, for the peace of your conscience, that one does not share in the sin of slander unless he give some mark of approbation or encouragement to the person who is guilty of it.”
“As to the guilty, those who may do harm either through the scandal of their example or the wickedness of their doctrines, it is right that they should be shunned and openly denounced. ‘To cry out wolf, wolf,’ says Saint Francis de Sales, ‘is kindness to the sheep.'”
“The regard we owe our neighbor does not bind us to a politeness that might be construed as an approval or encouragement of his vicious habits. Hence if it happen that you hear an equivocal jest, a witticism slurring at religion or morals, or anything else that really offends against propriety, be careful not to give, through cowardice and in spite of your conscience, any mark of approbation, were it only by one of those half smiles that are often accorded unwillingly and afterwards regretted. Flattery, even in the eyes of the world, is one of the most debasing of falsehoods. Not even in the presence of the greatest earthly dignitaries, will an honest, upright man sanction with his mouth that which he condemns in his heart. He who sacrifices to vice the rights of truth not only acts unlike a Christian, but renders himself unworthy the name of man.”
Carlo Giuseppe Quadrupani, Light and Peace: Instructions for Devout Souls, St. Louis: B. Herder, 1898). | 376 |
| 18 | elementsoflogic.pdf | 338 |
| 19 | Mary's perpetual virginity
St. Peter Damian
The meaning of her name is very fitting, for Mary means 'star of the sea'. The sea is this world, of which it was written: "This great and wide sea, wherein are innumerable creeping things." And she is rightly named 'star of the sea', for she shines on the world like an incomparable star, and her brightness makes the world light, and she has sent forth from herself that ray 'which lighteth every man that cometh into the world'.
And just as the ray issues from the star without destroying the star's integrity, so the Son came forth from the Virgin while her virginity remained inviolate, as Ezekiel prophesied: "This gate shall be shut, and no man shall enter in by it, but the Lord alone shall enter in by it." A star shines in the night, and the Virgin shines in the night of this world with an incomparable light, so that it was said of her: 'Thou alone hast destroyed all heresies throughout the whole world.' (Common of the BVM)
Such is our star, brethren, such is the Virgin Mary, the star of the sea, and because she has left us an example, that we should follow her steps, of such kind should our souls be [...]
A star shines in the night: let us, brethren, shine in this world of night, for the Scriptures say: 'among them you shine as lights set in the heavens. Let us shine with the brightness of wisdom among the shadows of heresy, for it is written: "Take us the little foxes, that spoil the Lord's vine. That is why the Lord says: 'Be ye wise as serpents and harmless as doves." And so, brethren, if we follow in the footsteps of the Virgin, our star, we will be enabled to attain to the true Sun [IE Jesus].
Sermon for the Feast of Epiphany | 284 |
| 20 | * Firstborn: the use of this term to assert that Mary had "second-borns" and "third-borns" proves nothing, since the primary meaning of the Greek prototokos is "pre-eminent". To illustrate: David is described by God as the firstborn, the highest of the kings of the earth (Ps. 89:27). Likewise, God refers to Ephraim (Jeremiah 31:9) and the nation Israel (Exod. 4:22) as "my firstborn." Jesus is called "the firstborn of all creation" in Colossians 1:15, meaning, according to all reputable Greek lexicons, that he was pre-eminent over creation, that is, the Creator. The Jewish rabbinical writers even called God the Father Bekorah Shelolam, meaning "firstborn". Similarly, God is called the "first" in Scripture (Isa. 41:4; 44:6; 48:12; cf. Rev. 1:8; 21:6-7). Christians are called "the firstborn" in Hebrews 12:23. Literally speaking, however, among the Jews, the firstborn was ordinarily the child who was first to open the womb (Exod. 13:2), whether there were other children or not. This is probably the meaning of Matthew 1:25, in which case hypothetical younger children of Mary are not implied at all, contrary to the standard present-day Protestant assertions. | 1 |
