These days it seems like we are undergoing as much of a sacramental recession as we are an economic one. At a time when COVID-19 has rendered our priests’ public appearances relegated mostly to television, debates about how to deal with this crisis are being waged among Catholic bloggers and Bishops alike. Has COVID-19 resulted in a sacramental as well as economic recession? What is the relationship between the sacraments and our salvation?
The Eucharist as the real presence of Jesus Christ body and blood, and not just a representative thereof, is an issue debated since the beginning of the Church. For Catholics this debate is not one from which we should run. Without a proper understanding of the Eucharist, after all, one cannot properly understand the liturgy. Continue reading on Prayer to Pen Catholic Blog
Fr. Philip Neri Powell, a seminary professor, formation advisor and parish priest, has preached and commented about Christ, the Church, popular culture and events of consequence on his popular blog, Domine mihi hanc aquam! Featured are thought provoking homilies through which readers know and love the mind of Christ. I interviewed Fr. Powell about his blog, his call to the priesthood, the future of the Church, and his advice for those considering a Dominican vocation.
You have written about your past “postmodernist occult life” before coming to the Catholic Church and joining the Order of Preachers. In this increasingly secularized world, where many reject Christ, to what do you attribute your faith? Read more…
Man cannot transform himself into a holy being. As my Irish grandmother would say,“You can’t make a silk purse out of a sow’s ear.”In other words, only Christ can transform us into His image and draw us into the heart of His Father.
Atendance at Mass, regular confession, spiritual exercises, fasting, and prayer are wonderful vehicles of grace but if we think pious activities will sanctify us, we will only appear to be holy on the outside like the Pharisees:
Woe to you, scribes and Pharisees, you hypocrites. You are like whitewashed tombs, which appear beautiful on the outside, but inside are full of dead men’s bones and every kind of filth.(Matthew 23:27)
This discussion of exorcism references various types of diabolical manifestations with a focus on demonic possession. The priests cited are current or former exorcists who have conducted the rite of exorcism hundreds of times collectively.
Exorcism [from the Greek ἐξορκισμός – meaning to bind with an oath] is a term that signifies an insistent request manifested toward God or directed against demons. There are two different types of exorcism within the Church: supplicating exorcisms and imperative exorcisms. A supplicating exorcism is a prayer to God asking to expel a demon. One does not need to be a priest to perform such an exorcism. An imperative exorcism is a command to the demon demanding it depart in the name of God. This liturgical rite of the Church can only be performed by a bishop or a delegated priest-exorcist of a diocese. Read more…
In a few days the Church will celebrate the Solemnity of the Ascension of the Lord. Forty days after his Resurrection, Christ ascended into heaven. His Ascension marked the end of his earthly ministry. Having conquered sin and death, Jesus ascended to receive the glory due him [Philippians 2:8-11], mediate on our behalf [Hebrews 9:24], send the Holy Spirit promised at the Last Supper [John 16:7], and prepare a place for us in eternity [John 14:2]. Immediately following the Ascension, an angel informs the disciples that Christ’s Second Coming will occur in the same way. According to the Catechism , “Christ’s Ascension into heaven signifies his participation, in his humanity, in God’s power and authority.” Our Lord’s Ascension bridges his Incarnation in humility with his coming again at the end of time as King and Supreme Judge of the universe.
Since his Ascension, Christ’s glorified body has sat at the right hand of the Father. The divinization of Christ in his incarnate body has profound implications for us. Jesus is the Exemplar, par excellence, of how we should live and what we ought to do. He also reveals our destiny, if we persevere in love. Read more…
Some people become or stay Catholics because they agree that the Church has the authority to teach and give their assent to that teaching. Others become or stay Catholics because they find her position on certain topics compatible with their own. The former is like a house built on rock, the latter is like a house built on sand. Like the houses in Our Lord’s parable, the one built on sand faces ruin.
Why do I say this? Because the Church is simultaneously gifted with Our Lord’s authority (Luke 10:16) and protected from teaching error (Matthew 16:18. Matthew 28:19-20) on one hand and filled with sinful people who need salvation on the other. So when the Church teaches and we dislike the teaching, or if we get scandalized by the bad behavior of some churchmen, the only thing that will keep us on the right path is faith that God protects His Church. If we treat our affiliation with the Church like a political affiliation, what will we do when the Church goes in a direction we don’t like?
It’s time for some more short observations on topics. I write this set about the rebellion against the magisterium and how we excuse it when we find ourselves in the wrong. We do this so well that whatever the Church teaches what we dislike, we automatically treat it as proof of their error.
Double Standards Make Us Hypocrites
When it comes to people citing Scripture or Church teaching in a partisan attack, it always gets quoted in a way which condemns an opponent but ignores one’s own transgressions. The liberal Catholic points to Scripture or Church teaching about charity and care for the poor, condemning his conservative opponent for hypocrisy. But he ignores them on morality. Likewise, the conservative Catholic points out what they have to say about living rightly, but ignores them on the topic of mercy.
Both of them take pleasure in accusing the other of being bad Christians but both behave hypocritically. They edit Scripture Church teaching to what pleases them and ignore the parts they violate. Our Lord gets transformed into an endorsement of a theological or political position. The problem is, our faith calls us to be both moral and charitable; both just and merciful. If we only obey the faith we profess when it suits us, we disobey and cause scandal to non-believers who can plainly see our hypocrisy.
Western nations attacking Christians don’t normally use the violent, brutal attacks we associate with the term “persecution.” Because of that, it is easy to pretend that Western Christians are not targeted for their beliefs. But that’s the fallacy of relative privation. The fact that attacks on Christians in Country A are far worse than harassment of Christians in Country B does not mean the situation in Country B is not unjust.
In the West, attacks on Christians begin over teachings against popular vices. Foes portray Christian opposition to moral wrongs as hating the people who commit them. Then they accuse Christians of violating an esteemed cultural value out of bad will. These accusations justify laws (or, more commonly, executive action and court rulings) against the alleged wrongdoing of Christians. When Christians insist on obeying their faith despite unjust laws, foes harass them by Criminal and Civil complaints aimed at forcing compliance.
Political and cultural elites argue that the injustice is just a consequence of Christians doing wrong. If they would abandon their “bigotry,” they would not face legal harassment. The problem is, they accuse us of wrongdoing, but we are not guilty of wrongdoing. We deny that we base our moral beliefs on the hatred of people who do what we profess is wrong. They must prove their accusation. People cannot simply assume it is true.
When people attack the Catholic Church and her teaching on morality, they point to laws in past eras that were brutal by our standards. They argue that these past laws show that the teaching that “X is a sin” caused brutal punishments. That presumes law and morality are the same, which is false. Not all sins are against the law, and sometimes law interferes with moral behavior. St. Thomas Aquinas makes this distinction:
Now human law is framed for a number of human beings, the majority of whom are not perfect in virtue. Wherefore human laws do not forbid all vices, from which the virtuous abstain, but only the more grievous vices, from which it is possible for the majority to abstain; and chiefly those that are to the hurt of others, without the prohibition of which human society could not be maintained: thus human law prohibits murder, theft and suchlike.
Thomas Aquinas, Summa Theologica, STh., I-II q.96 a.2 resp. trans. Fathers of the English Dominican Province (London: Burns Oates & Washbourne,).
In other words, Not every sin was against the law in Christian societies. Morality distinguishes between right and wrong behavior. Morality tells what we must do or must not do regardless of what the law says. If theft is wrong, then we must not steal even if the law allows it. But while morality deals with what we must or must not do, law deals with what penalty we give when people violate morality in such a way that harms human society. Morality does not change over time, but laws can change over time.