Father Rene Butler
We are so used to the story of the Passion of Jesus that we forget that each of the four Gospel accounts contains material not found in the other three.
Unique to Matthew is the scene where Judas brings the money back to the chief priests and then hangs himself, and the chief priests buy the potter’s field. Likewise, there is the moment when Pilate’s wife sends him a message to have nothing to do with Jesus.
Most troubling is the verse which reads: “The whole people said: ‘His blood be upon us and upon our children.’” It is troubling for two reasons: First, because it was a terrible thing to say. Second, and most important, this verse has historically been used – abused – to justify hatred and persecution of Jews over the centuries. We forgot what Jesus said in Luke’s Gospel, as he was being crucified: “Father, forgive them, for they do not know what they are doing.”
In the Old Testament, we have the image of the saving blood of the paschal lamb, the blood which was applied to the door frames of the Israelites at the first Passover, to preserve them from the destroyer.
Moses sprinkled the people with the blood of the sacrifice and said: “This is the blood of the covenant.”
In the New Testament this imagery continues, applied to the blood of Jesus.
“This is my blood of the covenant. It will be shed for you and for many.” No one is excluded. We are “purchased with his blood.” We are “justified by his blood.”
We have “redemption through his blood.” He has “made peace through the blood of his cross.”
The blood of Christ is “more effective” than that of goats and other animal sacrifices.
Jesus “sanctifes the people with his blood.”
His blood “cleanses from all sin.” “We overcome the enemy (the accuser, Satan) by the blood of the lamb.”
The Christian understanding of the blood of Jesus is surely not what his enemies intended when they said, “His blood be upon us and upon our children.” Those words expressed in typically emphatic language the depth of their anger toward Jesus and their frustration with Pilate.
But that does not matter now, and really shouldn’t matter to any Christian. The fact is that Pilate was not “innocent of this man’s blood.” Neither are we. As St. Paul wrote: “All (Jews and gentiles) have sinned and fallen short of the glory of God.” Our salvation lies in the the blood of Jesus. His blood is “upon us” – all of us – for all generations: not as a curse, but as blessing
The Exodus and Easter
Easter is linked to the Passover and Exodus from Egypt recorded in the Old Testament through the Last Supper and crucifixion that preceded the resurrection. According to the narratives of the New Testament, Jesus gave the Passover meal a new meaning, as he prepared himself and his disciples for his death in the upper room during the Last Supper. He identified the loaf of bread and cup of wine as symbolizing his body soon to be sacrificed and his blood soon to be shed. 1 Corinthians 5:7 states, "Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed"; this refers to the Passover requirement to have no yeast in the house and to the allegory of Jesus as the Paschal lamb.
Moses led the Israelites out of their slavery in Egypt. Christ leads us out of spiritual slavery in sin. The blood of the lamb protected the Israelites from the death of the first born. The blood of the Lamb (Jesus Christ) delivers us from spiritual death and gains for us eternal life. Christ is the new Moses. Christ is the ultimate Passover.
The parallels between the Exodus and Easter are many. Christ leads us out of the wilderness of death. He guides us on our journey to the Promised Land that is Heaven. The night before the Israelites began their journey towards Canaan, they were told to wait and be ready. The night before Christ was delivered up to die, he asked the apostles to wait and be ready with him.
Thought of the Day
If God causes you to suffer much, it is a sign that He has great designs for you, and that He certainly intends to make you a saint.
-- St. Ignatius of Loyola
Solemnity of the Annunciation
The Annunciation is the Christian celebration of the announcement by the angel Gabriel to Mary that she would become the Theotokos (God-bearer). Despite being a virgin, Mary would miraculously conceive a child who would be called the Son of God. Gabriel told Mary to name her son Jesus, meaning “YHWH delivers”. Most of Christianity observes this event with the Feast of the Annunciation on 25 March, nine full months before Christmas. According to the Bible (Luke 1:26), the Annunciation occurred in “the sixth month” of Elizabeth's pregnancy with the child who would later become known as John the Baptist.
Wear black on Fridays to end abortions.
Abortion Blackout is calling upon the faithful in the United States of America to wear black every Friday as a public witness to the horror of abortion and as a call for it's end in this country
NYTimes Movie Critic Doesn't Even Try to Hide Her Outrage at Pro-Life 'October Baby'
New York Times critic Jeannette Catsoulis didn't even try in her brief review to render an objective look at the pro-life movie "October Baby," as her copy seethed with anger and evident indignation that pro-lifers still existed in this day and age (note to Catsoulis: by some poll numbers, there are more pro-lifers that pro-abortion believers). Catsoulis's political views are of the simplistic left-wing variety, as she has demonstrated on several occasions in past reviews. She wrote in Friday's Times:
More slickly packaged than most faith-based fare, “October Baby” gussies up its anti-abortion message with gauzy cinematography and more emo music than an entire season of “Grey’s Anatomy.” But not even a dewy heroine and a youth-friendly vibe can disguise the essential ugliness at its core: like the bloodied placards brandished by demonstrators outside women’s health clinics, the film communicates in the language of guilt and fear.
Young Hannah goes off to find her birth mother after learning she survived a botched abortion, and pro-life terror ensues:
go here for more
More slickly packaged than most faith-based fare, “October Baby” gussies up its anti-abortion message with gauzy cinematography and more emo music than an entire season of “Grey’s Anatomy.” But not even a dewy heroine and a youth-friendly vibe can disguise the essential ugliness at its core: like the bloodied placards brandished by demonstrators outside women’s health clinics, the film communicates in the language of guilt and fear.
Young Hannah goes off to find her birth mother after learning she survived a botched abortion, and pro-life terror ensues:
go here for more
A Lenten Prayer
Merciful and loving God, you give us* this Lenten desert for our purification, for our chance to become your faithful friends.
Because we are wearied by our sins and exhausted by the weight of our guilt, the devil seeks to tempt us further away from you.
Let us hear his false promises with your ears and see his counterfeit prizes through your eyes. With your Word in our mouths, we reject his poisonous gifts and run to you for our salvation.
Because we are wearied by our sins and exhausted by the weight of our guilt, the devil seeks to tempt us further away from you.
Let us hear his false promises with your ears and see his counterfeit prizes through your eyes. With your Word in our mouths, we reject his poisonous gifts and run to you for our salvation.
Rallies for religious freedom to take place across nation on Friday
Rallies for religious freedom are scheduled to take place March 23 at noon at over 100 cities around the country. The rallies, coordinated by Eric Scheidler of the Pro-Life Action League and Monica Miller of Citizens for a Pro-Life Society, have gained the endorsement of dozens of pro-life organizations.
“The Obama administration’s attempt to force all Americans to buy coverage for sterilization and contraceptives, including drugs that induce abortion, is a radical incursion into freedom of conscience,” Stand Up for Religious Freedom states on its web site.
“The Rally for Religious Freedom--popularly known as the ‘Stand Up Rally’--will launch an ongoing, grassroots effort to stand in solidarity with the American Catholic bishops and other religious leaders denouncing the HHS Mandate, educate the general public about what’s truly at stake in this controversy, and demand that Congress reverse this assault on our cherished freedoms--or effect that reversal through the democratic process.”
“The Obama administration’s attempt to force all Americans to buy coverage for sterilization and contraceptives, including drugs that induce abortion, is a radical incursion into freedom of conscience,” Stand Up for Religious Freedom states on its web site.
“The Rally for Religious Freedom--popularly known as the ‘Stand Up Rally’--will launch an ongoing, grassroots effort to stand in solidarity with the American Catholic bishops and other religious leaders denouncing the HHS Mandate, educate the general public about what’s truly at stake in this controversy, and demand that Congress reverse this assault on our cherished freedoms--or effect that reversal through the democratic process.”
Dear President Obama...
Under the new HHS mandate, Catholic schools, hospitals & churches will be forced to participate in practices that are contrary to Catholic Church teaching. We must stand up and demand that our religious liberty is respected. For more visit: www.catholicvote.org
F.Y.I. Ave Maria Radio
There is an excellent radio station streeming online at http://www.avemariaradio.net/ for faithful Catholics and seeking Christians. I highly recommend this site and the programing it offers. Listen today and support it financally if you can.
A blessed Solemnity of St. Joseph, spouse of Mary, to all.
Today's Collect:
Grant, we pray, almighty God, that by Saint Joseph's intercession you Church may constantly watch over the unfolding of the mysteries of salvation, whose beginnings you entrusted to his faithful care.
And in this day and age when the free exercise of our faith is under attack in our land, the intercessions of good St. Joseph, protector of Mary and Jesus, patron of the Church, is especially needed.
Grant, we pray, almighty God, that by Saint Joseph's intercession you Church may constantly watch over the unfolding of the mysteries of salvation, whose beginnings you entrusted to his faithful care.
And in this day and age when the free exercise of our faith is under attack in our land, the intercessions of good St. Joseph, protector of Mary and Jesus, patron of the Church, is especially needed.
“Stand Up for Religious Freedom—Stop the HHS Mandate!”
The Nationwide Rally for Religious Freedom is being held Friday, March 23 at noon, local time, outside federal buildings, Congressional offices and historic sites across the country. The theme for the Rally is “Stand Up for Religious Freedom—Stop the HHS Mandate!”
Click here for rally locations
Saint Patrick's Day
St. Patrick of Ireland is one of the world's most popular saints.Patrick was born around 385 in Scotland, probably Kilpatrick. His parents were Calpurnius and Conchessa, who were Romans living in Britian in charge of the colonies.
As a boy of fourteen or so, he was captured during a raiding party and taken to Ireland as a slave to herd and tend sheep. Ireland at this time was a land of Druids and pagans. He learned the language and practices of the people who held him.
During his captivity, he turned to God in prayer. He wrote
"The love of God and his fear grew in me more and more, as did the faith, and my soul was rosed, so that, in a single day, I have said as many as a hundred prayers and in the night, nearly the same." "I prayed in the woods and on the mountain, even before dawn. I felt no hurt from the snow or ice or rain."
Patrick's captivity lasted until he was twenty, when he escaped after having a dream from God in which he was told to leave Ireland by going to the coast. There he found some sailors who took him back to Britian, where he reunited with his family.
He had another dream in which the people of Ireland were calling out to him "We beg you, holy youth, to come and walk among us once more."
He began his studies for the priesthood. He was ordained by St. Germanus, the Bishop of Auxerre, whom he had studied under for years.
Later, Patrick was ordained a bishop, and was sent to take the Gospel to Ireland. He arrived in Ireland March 25, 433, at Slane. One legend says that he met a chieftain of one of the tribes, who tried to kill Patrick. Patrick converted Dichu (the chieftain) after he was unable to move his arm until he became friendly to Patrick.
Patrick began preaching the Gospel throughout Ireland, converting many. He and his disciples preached and converted thousands and began building churches all over the country. Kings, their families, and entire kingdoms converted to Christianity when hearing Patrick's message.
Patrick by now had many disciples, among them Beningnus, Auxilius, Iserninus, and Fiaac, (all later canonized as well).
Patrick preached and converted all of Ireland for 40 years. He worked many miracles and wrote of his love for God in Confessions. After years of living in poverty, traveling and enduring much suffering he died March 17, 461.
Lenten Reflection by Father James Kubicki
Dear Disciple of Christ,
I hope you love Lent as much as I do. Between Ash Wednesday and Good Friday, Lent puts us in touch with the truth about ourselves and God.
Lent reminds us that flesh and blood are still but dust and ashes. We must die. We are all sinners. We need to surrender to the mercy of God. We give him all our weaknesses, failures, and sins, asking not just forgiveness, but cleansing. We pray for our conversion to a life in which we trust and love God as Jesus did.
We show our repentance by self-denial. We break bad habits and replace them with good. We strip life down to its bare essentials. We fast. We give alms. We are honest with God, letting him know that we seek him first and desire to walk in his grace.
During Lent, our daily offering becomes more real for us than ever. With the love of Christ within us, we pray for others. We find new ways to serve those in need and to be at peace with those we find difficult. We are more keenly aware that we offer ourselves to God in union with Jesus who suffered and died on the Cross for you, for me, and for every other person. By his death, he washes away our sins and gives us new life forever.
Meanwhile, we are still living on earth, trying to accept all our responsibilities and resist all our temptations. It’s a struggle and a journey, but we know that we belong to God forever. We await the Resurrection.
Sincerely in the Sacred Heart of Jesus,
Fr. James Kubicki, S.J.
I hope you love Lent as much as I do. Between Ash Wednesday and Good Friday, Lent puts us in touch with the truth about ourselves and God.
Lent reminds us that flesh and blood are still but dust and ashes. We must die. We are all sinners. We need to surrender to the mercy of God. We give him all our weaknesses, failures, and sins, asking not just forgiveness, but cleansing. We pray for our conversion to a life in which we trust and love God as Jesus did.
We show our repentance by self-denial. We break bad habits and replace them with good. We strip life down to its bare essentials. We fast. We give alms. We are honest with God, letting him know that we seek him first and desire to walk in his grace.
During Lent, our daily offering becomes more real for us than ever. With the love of Christ within us, we pray for others. We find new ways to serve those in need and to be at peace with those we find difficult. We are more keenly aware that we offer ourselves to God in union with Jesus who suffered and died on the Cross for you, for me, and for every other person. By his death, he washes away our sins and gives us new life forever.
Meanwhile, we are still living on earth, trying to accept all our responsibilities and resist all our temptations. It’s a struggle and a journey, but we know that we belong to God forever. We await the Resurrection.
Sincerely in the Sacred Heart of Jesus,
Fr. James Kubicki, S.J.
USCCB March 14 Statement on Religious Freedom and HHS Mandate
A Statement of the Administrative Committee of the United States Conference of Catholic Bishops
March 14, 2012
The Administrative Committee of the United States Conference of Catholic Bishops, gathered for its March 2012 meeting, is strongly unified and intensely focused in its opposition to the various threats to religious freedom in our day. In our role as Bishops, we approach this question prayerfully and as pastors—concerned not only with the protection of the Church’s own institutions, but with the care of the souls of the individual faithful, and with the common good.
To address the broader range of religious liberty issues, we look forward to the upcoming publication of “A Statement on Religious Liberty,” a document of the Ad Hoc Committee for Religious Liberty. This document reflects on the history of religious liberty in our great Nation; surveys the current range of threats to this foundational principle; and states clearly the resolve of the Bishops to act strongly, in concert with our fellow citizens, in its defense.
One particular religious freedom issue demands our immediate attention: the now-finalized rule of the U.S. Department of Health and Human Services that would force virtually all private health plans nationwide to provide coverage of sterilization and contraception—including abortifacient drugs—subject to an exemption for “religious employers” that is arbitrarily narrow, and to an unspecified and dubious future “accommodation” for other religious organizations that are denied the exemption.
We begin, first, with thanks to all who have stood firmly with us in our vigorous opposition to this unjust and illegal mandate: to our brother bishops; to our clergy and religious; to our Catholic faithful; to the wonderful array of Catholic groups and institutions that enliven our civil society; to our ecumenical and interfaith allies; to women and men of all religions (or none at all); to legal scholars; and to civic leaders. It is your enthusiastic unity in defense of religious freedom that has made such a dramatic and positive impact in this historic public debate. With your continued help, we will not be divided, and we will continue forward as one.
Second, we wish to clarify what this debate is—and is not—about. This is not about access to contraception, which is ubiquitous and inexpensive, even when it is not provided by the Church’s hand and with the Church’s funds. This is not about the religious freedom of Catholics only, but also of those who recognize that their cherished beliefs may be next on the block. This is not about the Bishops’ somehow “banning contraception,” when the U.S. Supreme Court took that issue off the table two generations ago. Indeed, this is not about the Church wanting to force anybody to do anything; it is instead about the federal government forcing the Church—consisting of its faithful and all but a few of its institutions—to act against Church teachings. This is not a matter of opposition to universal health care, which has been a concern of the Bishops’ Conference since 1919, virtually at its founding. This is not a fight we want or asked for, but one forced upon us by government on its own timing. Finally, this is not a Republican or Democratic, a conservative or liberal issue; it is an American issue.
So what is it about?
An unwarranted government definition of religion. The mandate includes an extremely narrow definition of what HHS deems a “religious employer” deserving exemption—employers who, among other things, must hire and serve primarily those of their own faith. We are deeply concerned about this new definition of who we are as people of faith and what constitutes our ministry. The introduction of this unprecedented defining of faith communities and their ministries has precipitated this struggle for religious freedom. Government has no place defining religion and religious ministry. HHS thus creates and enforces a new distinction—alien both to our Catholic tradition and to federal law—between our houses of worship and our great ministries of service to our neighbors, namely, the poor, the homeless, the sick, the students in our schools and universities, and others in need, of any faith community or none. Cf. Deus Caritas Est, Nos. 20-33. We are commanded both to love and to serve the Lord; laws that protect our freedom to comply with one of these commands but not the other are nothing to celebrate. Indeed, they must be rejected, for they create a “second class” of citizenship within our religious community. And if this definition is allowed to stand, it will spread throughout federal law, weakening its healthy tradition of generous respect for religious freedom and diversity. All—not just some—of our religious institutions share equally in the very same God-given, legally-recognized right not “to be forced to act in a manner contrary to [their] own beliefs.” Dignitatis Humanae, No. 2.
A mandate to act against our teachings. The exemption is not merely a government foray into internal Church governance, where government has no legal competence or authority—disturbing though that may be. This error in theory has grave consequences in principle and practice. Those deemed by HHS not to be “religious employers” will be forced by government to violate their own teachings within their very own institutions. This is not only an injustice in itself, but it also undermines the effective proclamation of those teachings to the faithful and to the world. For decades, the Bishops have led the fight against such government incursions on conscience, particularly in the area of health care. Far from making us waver in this longstanding commitment, the unprecedented magnitude of this latest threat has only strengthened our resolve to maintain that consistent view.
A violation of personal civil rights. The HHS mandate creates still a third class, those with no conscience protection at all: individuals who, in their daily lives, strive constantly to act in accordance with their faith and moral values. They, too, face a government mandate to aid in providing “services” contrary to those values—whether in their sponsoring of, and payment for, insurance as employers; their payment of insurance premiums as employees; or as insurers themselves—without even the semblance of an exemption. This, too, is unprecedented in federal law, which has long been generous in protecting the rights of individuals not to act against their religious beliefs or moral convictions. We have consistently supported these rights, particularly in the area of protecting the dignity of all human life, and we continue to do so.
Third, we want to indicate our next steps. We will continue our vigorous efforts at education and public advocacy on the principles of religious liberty and their application in this case (and others). We will continue to accept any invitation to dialogue with the Executive Branch to protect the religious freedom that is rightly ours. We will continue to pursue legislation to restore the same level of religious freedom we have enjoyed until just recently. And we will continue to explore our options for relief from the courts, under the U.S. Constitution and other federal laws that protect religious freedom. All of these efforts will proceed concurrently, and in a manner that is mutually reinforcing.
Most importantly of all, we call upon the Catholic faithful, and all people of faith, throughout our country to join us in prayer and penance for our leaders and for the complete protection of our First Freedom—religious liberty—which is not only protected in the laws and customs of our great nation, but rooted in the teachings of our great Tradition. Prayer is the ultimate source of our strength—for without God, we can do nothing; but with God, all things are possible.
March 14, 2012
The Administrative Committee of the United States Conference of Catholic Bishops, gathered for its March 2012 meeting, is strongly unified and intensely focused in its opposition to the various threats to religious freedom in our day. In our role as Bishops, we approach this question prayerfully and as pastors—concerned not only with the protection of the Church’s own institutions, but with the care of the souls of the individual faithful, and with the common good.
To address the broader range of religious liberty issues, we look forward to the upcoming publication of “A Statement on Religious Liberty,” a document of the Ad Hoc Committee for Religious Liberty. This document reflects on the history of religious liberty in our great Nation; surveys the current range of threats to this foundational principle; and states clearly the resolve of the Bishops to act strongly, in concert with our fellow citizens, in its defense.
One particular religious freedom issue demands our immediate attention: the now-finalized rule of the U.S. Department of Health and Human Services that would force virtually all private health plans nationwide to provide coverage of sterilization and contraception—including abortifacient drugs—subject to an exemption for “religious employers” that is arbitrarily narrow, and to an unspecified and dubious future “accommodation” for other religious organizations that are denied the exemption.
We begin, first, with thanks to all who have stood firmly with us in our vigorous opposition to this unjust and illegal mandate: to our brother bishops; to our clergy and religious; to our Catholic faithful; to the wonderful array of Catholic groups and institutions that enliven our civil society; to our ecumenical and interfaith allies; to women and men of all religions (or none at all); to legal scholars; and to civic leaders. It is your enthusiastic unity in defense of religious freedom that has made such a dramatic and positive impact in this historic public debate. With your continued help, we will not be divided, and we will continue forward as one.
Second, we wish to clarify what this debate is—and is not—about. This is not about access to contraception, which is ubiquitous and inexpensive, even when it is not provided by the Church’s hand and with the Church’s funds. This is not about the religious freedom of Catholics only, but also of those who recognize that their cherished beliefs may be next on the block. This is not about the Bishops’ somehow “banning contraception,” when the U.S. Supreme Court took that issue off the table two generations ago. Indeed, this is not about the Church wanting to force anybody to do anything; it is instead about the federal government forcing the Church—consisting of its faithful and all but a few of its institutions—to act against Church teachings. This is not a matter of opposition to universal health care, which has been a concern of the Bishops’ Conference since 1919, virtually at its founding. This is not a fight we want or asked for, but one forced upon us by government on its own timing. Finally, this is not a Republican or Democratic, a conservative or liberal issue; it is an American issue.
So what is it about?
An unwarranted government definition of religion. The mandate includes an extremely narrow definition of what HHS deems a “religious employer” deserving exemption—employers who, among other things, must hire and serve primarily those of their own faith. We are deeply concerned about this new definition of who we are as people of faith and what constitutes our ministry. The introduction of this unprecedented defining of faith communities and their ministries has precipitated this struggle for religious freedom. Government has no place defining religion and religious ministry. HHS thus creates and enforces a new distinction—alien both to our Catholic tradition and to federal law—between our houses of worship and our great ministries of service to our neighbors, namely, the poor, the homeless, the sick, the students in our schools and universities, and others in need, of any faith community or none. Cf. Deus Caritas Est, Nos. 20-33. We are commanded both to love and to serve the Lord; laws that protect our freedom to comply with one of these commands but not the other are nothing to celebrate. Indeed, they must be rejected, for they create a “second class” of citizenship within our religious community. And if this definition is allowed to stand, it will spread throughout federal law, weakening its healthy tradition of generous respect for religious freedom and diversity. All—not just some—of our religious institutions share equally in the very same God-given, legally-recognized right not “to be forced to act in a manner contrary to [their] own beliefs.” Dignitatis Humanae, No. 2.
A mandate to act against our teachings. The exemption is not merely a government foray into internal Church governance, where government has no legal competence or authority—disturbing though that may be. This error in theory has grave consequences in principle and practice. Those deemed by HHS not to be “religious employers” will be forced by government to violate their own teachings within their very own institutions. This is not only an injustice in itself, but it also undermines the effective proclamation of those teachings to the faithful and to the world. For decades, the Bishops have led the fight against such government incursions on conscience, particularly in the area of health care. Far from making us waver in this longstanding commitment, the unprecedented magnitude of this latest threat has only strengthened our resolve to maintain that consistent view.
A violation of personal civil rights. The HHS mandate creates still a third class, those with no conscience protection at all: individuals who, in their daily lives, strive constantly to act in accordance with their faith and moral values. They, too, face a government mandate to aid in providing “services” contrary to those values—whether in their sponsoring of, and payment for, insurance as employers; their payment of insurance premiums as employees; or as insurers themselves—without even the semblance of an exemption. This, too, is unprecedented in federal law, which has long been generous in protecting the rights of individuals not to act against their religious beliefs or moral convictions. We have consistently supported these rights, particularly in the area of protecting the dignity of all human life, and we continue to do so.
Third, we want to indicate our next steps. We will continue our vigorous efforts at education and public advocacy on the principles of religious liberty and their application in this case (and others). We will continue to accept any invitation to dialogue with the Executive Branch to protect the religious freedom that is rightly ours. We will continue to pursue legislation to restore the same level of religious freedom we have enjoyed until just recently. And we will continue to explore our options for relief from the courts, under the U.S. Constitution and other federal laws that protect religious freedom. All of these efforts will proceed concurrently, and in a manner that is mutually reinforcing.
Most importantly of all, we call upon the Catholic faithful, and all people of faith, throughout our country to join us in prayer and penance for our leaders and for the complete protection of our First Freedom—religious liberty—which is not only protected in the laws and customs of our great nation, but rooted in the teachings of our great Tradition. Prayer is the ultimate source of our strength—for without God, we can do nothing; but with God, all things are possible.
Fr. Marcel Guarnizo’s Response to the Eucharistic Incident
I would like to begin by once again sending my condolences to the Johnson family on the death of Mrs. Loetta Johnson.
I also feel obliged to answer questions from my parishioners, as well as from the public, about the incident on February 25th.
Here are the facts: On Saturday February 25th I showed up to officiate at a funeral Mass for Mrs. Loetta Johnson. The arrangements for the Mass were also not my own. I wish to clarify that Ms. Barbara Johnson (the woman who has since complained to the press), has never been a parishioner of mine. In fact I had never met her or her family until that morning.
The funeral celebration was to commence at 10:30a.m. From 9:30 to 10:20, I was assigned to hear confessions for the parish and anyone in the funeral party who would have chosen to receive the sacrament.
A few minutes before the Mass began, Ms. Johnson came into the sacristy with another woman whom she announced as her “lover”. Her revelation was completely unsolicited. As I attempted to follow Ms.Johnson, her lover stood in our narrow sacristy physically blocking my pathway to the door. I politely asked her to move and she refused.
I understand and agree it is the policy of the Archdiocese to assume good faith when a Catholic presents himself for communion; like most priests I am not at all eager to withhold communion. But the ideal cannot always be achieved in life.
In the past ten days, many Catholics have referenced canon 915 in regard to this specific circumstance. There are other reasons for denying communion which neither meet the threshold of canon 915 or have any explicit connection to the discipline stated in that canon.
If a Quaker, a Lutheran or a Buddhist, desiring communion had introduced himself as such, before Mass, a priest would be obligated to withhold communion. If someone had shown up in my sacristy drunk, or high on drugs, no communion would have been possible either. If a Catholic, divorced and remarried (without an annulment) would make that known in my sacristy, they too according to Catholic doctrine, would be impeded from receiving communion. This has nothing to do with canon 915. Ms. Johnson’s circumstances are precisely one of those relations which impede her access to communion according to Catholic teaching. Ms. Johnson was a guest in our parish, not the arbitrer of how sacraments are dispensed in the Catholic Church.
In all of the above circumstances, I would have been placed in a similar uncomfortable position. Under these circumstances, I quietly withheld communion, so quietly that even the Eucharistic Minister standing four feet from me was not aware I had done so. (In fact Ms. Johnson promptly chose to go to the Eucharistic minister to receive communion and did so.) There was no scandal, no “public reprimand” and no small lecture as some have reported.
Details matter. Ms. Johnson was not kneeling when she approached for communion, she did not receive the cup as the press has reported she has stated. It is the policy of St. John Neumann parish never to distribute under both species during funerals.
During the two eulogies (nearly 25 minutes long), I quietly slipped for some minutes into the sacristy lavatory to recover from the migraine that was coming on. I never walked out on Mrs. Loetta Johnson’s funeral and the liturgy was carried out with the same reverence and care that I celebrate every Mass. I finished the Mass and accompanied the body of the deceased in formal procession to the hearse, which was headed to the cemetery. I am subject to occasional severe migraines, and because the pain at that point was becoming disabling, I communicated to our funeral director that I was incapacitated and he arranged one of my brother priests to be present at the cemetery to preside over the rite of burial. Furthermore as the testimony of the priest that was at the cemetery conveys, he was present when the Johnson family arrived, and in fact mentioned that being called to cover the burial rite is quite normal, as many priests for reasons much less significant than mine (rush hour traffic for example) do not make the voyage to the cemetery. He
routinely covers for them. This change in plans, was also invisible to the rest of the entourage. Regrets and information about my incapacitating migraine were duly conveyed to the Johnson family.
I have thanked the funeral director and the priest at the burial site, for their assistance that day. Mrs. Loetta Johnson was properly buried with every witness and ceremony a Catholic funeral can offer. I did not and would not refuse to accompany Barbara Johnson and her mother to the cemetery because she is gay or lives with a woman. I did not in any way seek to dishonor Mrs. Johnson’s memory, and my homily at the
funeral should have made that quite evident to all in the pews, including the Johnson family.
I would like to extend again to Ms. Johnson and her family, my sincerest condolences on her mother’s death. I would never intentionally want or seek to embarrass anyone publicly or increase anyone’s emotional distress during such a difficult time. I did not seek or contrive these circumstances.
But I am going to defend my conduct in these instances, because what happened I believe contains a warning to the church. Such circumstances can and will be repeated multiple times over if the local church does not make clear to all Catholics that openly confessing sin is something one does to a priest in the confessional, not minutes before the Mass in which the Holy Eucharist is given.
I am confident that my own view, that I did the only thing a faithful Catholic priest could do in such an awkward situation, quietly, with no intention to hurt or embarrass, will be upheld.
Otherwise any priest could-and many will-face the cruelest crisis of conscience that can be imposed. It seems to me, the lack of clarity on this most basic issue puts at risk other priests who wish to serve theCatholic Church in Washington D.C.
As to the latest allegations, I feel obliged to alleviate unnecessary suffering for the faithful at St. John Neumann and others who are following the case.
I wish to state that in conversation with Bishop Barry Knestout on the morning of March 13, he made it very clear that the whole of the case regarding the allegations of “intimidation” are circumscribed to two conversations; one with the funeral director and the other with a parish staff member present at the funeral. These conversations took place on March 7th and 8th, one day before the archdiocese’s latest decision to withdraw faculties (not suspend, since Cardinal Wuerl is not my bishop) on the 9th of March. I am fully aware of both meetings. And indeed contrary to the statement read on Sunday March 11th during all Masses at St. John Neumann, both instances have everything to do with the Eucharistic incident. There is no hidden other sin or “intimidation” allegations that they are working on, outside of these two meetings. The meetings in question, occurred in our effort to document from people at the funeral Mass in written form a few facts about the nature of the incident. We have collected more than a few testimonies and affidavits, testifying to what really took place during the funeral liturgy.
My personal conversation with both parties in question were in my view civil, professional and in no way hostile. I respect both individuals in question and really do not know the nature of their grievance.
On March 13, I asked Bishop Knestout about detail on this matter but he stated that he was not at liberty to discuss the matter. I would only add for the record, that the letter removing me from pastoral work in the Archdiocese of Washington, was already signed and sealed and on the table when I met with Bishop Knestout on March 9, even before he asked me the first question about the alleged clash.
In the days to come I look forward to addressing any confusion about the above conversations if the Archdiocese or the persons involved wish to talk about it publicly or privately.
I am grateful for all the good wishes and prayers I have received. And sincerely, having lost my own mother not long ago, I again extend my condolences to the Johnson family. I finally wish for the good of the Universal Church, the archdiocese, my parish and the peace of friends and strangers around the world, that the archdiocese would cease resolving what they call internal personnel matters of which they cannot speak, through the public media.
I remain my bishop’s and my Church’s, and above all Christ Jesus’obedient servant,
Very truly yours,
Father Marcel Guarnizo.
I also feel obliged to answer questions from my parishioners, as well as from the public, about the incident on February 25th.
Here are the facts: On Saturday February 25th I showed up to officiate at a funeral Mass for Mrs. Loetta Johnson. The arrangements for the Mass were also not my own. I wish to clarify that Ms. Barbara Johnson (the woman who has since complained to the press), has never been a parishioner of mine. In fact I had never met her or her family until that morning.
The funeral celebration was to commence at 10:30a.m. From 9:30 to 10:20, I was assigned to hear confessions for the parish and anyone in the funeral party who would have chosen to receive the sacrament.
A few minutes before the Mass began, Ms. Johnson came into the sacristy with another woman whom she announced as her “lover”. Her revelation was completely unsolicited. As I attempted to follow Ms.Johnson, her lover stood in our narrow sacristy physically blocking my pathway to the door. I politely asked her to move and she refused.
I understand and agree it is the policy of the Archdiocese to assume good faith when a Catholic presents himself for communion; like most priests I am not at all eager to withhold communion. But the ideal cannot always be achieved in life.
In the past ten days, many Catholics have referenced canon 915 in regard to this specific circumstance. There are other reasons for denying communion which neither meet the threshold of canon 915 or have any explicit connection to the discipline stated in that canon.
If a Quaker, a Lutheran or a Buddhist, desiring communion had introduced himself as such, before Mass, a priest would be obligated to withhold communion. If someone had shown up in my sacristy drunk, or high on drugs, no communion would have been possible either. If a Catholic, divorced and remarried (without an annulment) would make that known in my sacristy, they too according to Catholic doctrine, would be impeded from receiving communion. This has nothing to do with canon 915. Ms. Johnson’s circumstances are precisely one of those relations which impede her access to communion according to Catholic teaching. Ms. Johnson was a guest in our parish, not the arbitrer of how sacraments are dispensed in the Catholic Church.
In all of the above circumstances, I would have been placed in a similar uncomfortable position. Under these circumstances, I quietly withheld communion, so quietly that even the Eucharistic Minister standing four feet from me was not aware I had done so. (In fact Ms. Johnson promptly chose to go to the Eucharistic minister to receive communion and did so.) There was no scandal, no “public reprimand” and no small lecture as some have reported.
Details matter. Ms. Johnson was not kneeling when she approached for communion, she did not receive the cup as the press has reported she has stated. It is the policy of St. John Neumann parish never to distribute under both species during funerals.
During the two eulogies (nearly 25 minutes long), I quietly slipped for some minutes into the sacristy lavatory to recover from the migraine that was coming on. I never walked out on Mrs. Loetta Johnson’s funeral and the liturgy was carried out with the same reverence and care that I celebrate every Mass. I finished the Mass and accompanied the body of the deceased in formal procession to the hearse, which was headed to the cemetery. I am subject to occasional severe migraines, and because the pain at that point was becoming disabling, I communicated to our funeral director that I was incapacitated and he arranged one of my brother priests to be present at the cemetery to preside over the rite of burial. Furthermore as the testimony of the priest that was at the cemetery conveys, he was present when the Johnson family arrived, and in fact mentioned that being called to cover the burial rite is quite normal, as many priests for reasons much less significant than mine (rush hour traffic for example) do not make the voyage to the cemetery. He
routinely covers for them. This change in plans, was also invisible to the rest of the entourage. Regrets and information about my incapacitating migraine were duly conveyed to the Johnson family.
I have thanked the funeral director and the priest at the burial site, for their assistance that day. Mrs. Loetta Johnson was properly buried with every witness and ceremony a Catholic funeral can offer. I did not and would not refuse to accompany Barbara Johnson and her mother to the cemetery because she is gay or lives with a woman. I did not in any way seek to dishonor Mrs. Johnson’s memory, and my homily at the
funeral should have made that quite evident to all in the pews, including the Johnson family.
I would like to extend again to Ms. Johnson and her family, my sincerest condolences on her mother’s death. I would never intentionally want or seek to embarrass anyone publicly or increase anyone’s emotional distress during such a difficult time. I did not seek or contrive these circumstances.
But I am going to defend my conduct in these instances, because what happened I believe contains a warning to the church. Such circumstances can and will be repeated multiple times over if the local church does not make clear to all Catholics that openly confessing sin is something one does to a priest in the confessional, not minutes before the Mass in which the Holy Eucharist is given.
I am confident that my own view, that I did the only thing a faithful Catholic priest could do in such an awkward situation, quietly, with no intention to hurt or embarrass, will be upheld.
Otherwise any priest could-and many will-face the cruelest crisis of conscience that can be imposed. It seems to me, the lack of clarity on this most basic issue puts at risk other priests who wish to serve theCatholic Church in Washington D.C.
As to the latest allegations, I feel obliged to alleviate unnecessary suffering for the faithful at St. John Neumann and others who are following the case.
I wish to state that in conversation with Bishop Barry Knestout on the morning of March 13, he made it very clear that the whole of the case regarding the allegations of “intimidation” are circumscribed to two conversations; one with the funeral director and the other with a parish staff member present at the funeral. These conversations took place on March 7th and 8th, one day before the archdiocese’s latest decision to withdraw faculties (not suspend, since Cardinal Wuerl is not my bishop) on the 9th of March. I am fully aware of both meetings. And indeed contrary to the statement read on Sunday March 11th during all Masses at St. John Neumann, both instances have everything to do with the Eucharistic incident. There is no hidden other sin or “intimidation” allegations that they are working on, outside of these two meetings. The meetings in question, occurred in our effort to document from people at the funeral Mass in written form a few facts about the nature of the incident. We have collected more than a few testimonies and affidavits, testifying to what really took place during the funeral liturgy.
My personal conversation with both parties in question were in my view civil, professional and in no way hostile. I respect both individuals in question and really do not know the nature of their grievance.
On March 13, I asked Bishop Knestout about detail on this matter but he stated that he was not at liberty to discuss the matter. I would only add for the record, that the letter removing me from pastoral work in the Archdiocese of Washington, was already signed and sealed and on the table when I met with Bishop Knestout on March 9, even before he asked me the first question about the alleged clash.
In the days to come I look forward to addressing any confusion about the above conversations if the Archdiocese or the persons involved wish to talk about it publicly or privately.
I am grateful for all the good wishes and prayers I have received. And sincerely, having lost my own mother not long ago, I again extend my condolences to the Johnson family. I finally wish for the good of the Universal Church, the archdiocese, my parish and the peace of friends and strangers around the world, that the archdiocese would cease resolving what they call internal personnel matters of which they cannot speak, through the public media.
I remain my bishop’s and my Church’s, and above all Christ Jesus’obedient servant,
Very truly yours,
Father Marcel Guarnizo.
Vatican says number of Catholics, priests, bishops worldwide increased
The number of Catholics in the world and the number of deacons, priests and bishops all increased in 2010, while the number of women in religious orders continued to decline, according to Vatican statistics.
At the end of 2010, the worldwide Catholic population reached 1.196 billion, an increase of 15 million or 1.3 percent, slightly outpacing the global population growth rate, which was estimated at 1.1 percent, said a statement published March 10 by the Vatican press office.
Catholics as a percentage of the global population "remained stable at around 17.5 percent," it said.
The statement reported a handful of the statistics contained in the 2012 "Annuario Pontificio," a yearbook containing information about every Vatican office, as well as every diocese and religious order in the world.
Officials of the Vatican Secretariat of State and its Central Office of Church Statistics presented the first copy of the 2012 yearbook to Pope Benedict XVI during an audience March 10.
Detailed statistics in the yearbook are based on reports from dioceses and religious orders as of Dec. 31, 2010.
The percentage of Catholics declined slightly in South America from 28.54 percent to 28.34 percent of the regional population, and dropped considerably in Europe from 24.05 percent to 23.83 percent. The percentage of Catholics increased in 2010 by just under half a percentage point in Southeast Asia and Africa.
The Vatican said the number of bishops in the world increased from 5,065 to 5,104; the number of priests went from 410,593 to 412,236, increasing everywhere except Europe.
The number of permanent deacons reported -- 39,564 -- was an increase of more than 1,400 over the previous year. 97.5 percent of the world's permanent deacons live in the Americas or in Europe.
The number of men joining a religious order showed "a setback," the Vatican said, with an increase of only 436 male religious worldwide in 2010.
The number of women in religious orders fell by more than 7,000 in 2010, despite showing a 2 percent increase in both Asia and Africa. At the end of the year, Catholic women's orders had 721,935 members.
The number of seminarians around the world showed continued growth, from 117,978 at the end of 2009 to 118,990 at the end of 2010.
In the last five years, it said, the number of seminarians rose more than 14 percent in Africa, 13 percent in Asia and 12.3 percent in Oceania. Numbers decreased in other regions of the world, particularly Europe, which saw a 10.4 percent drop in the number of seminarians between 2005 and 2010.
At the end of 2010, the worldwide Catholic population reached 1.196 billion, an increase of 15 million or 1.3 percent, slightly outpacing the global population growth rate, which was estimated at 1.1 percent, said a statement published March 10 by the Vatican press office.
Catholics as a percentage of the global population "remained stable at around 17.5 percent," it said.
The statement reported a handful of the statistics contained in the 2012 "Annuario Pontificio," a yearbook containing information about every Vatican office, as well as every diocese and religious order in the world.
Officials of the Vatican Secretariat of State and its Central Office of Church Statistics presented the first copy of the 2012 yearbook to Pope Benedict XVI during an audience March 10.
Detailed statistics in the yearbook are based on reports from dioceses and religious orders as of Dec. 31, 2010.
The percentage of Catholics declined slightly in South America from 28.54 percent to 28.34 percent of the regional population, and dropped considerably in Europe from 24.05 percent to 23.83 percent. The percentage of Catholics increased in 2010 by just under half a percentage point in Southeast Asia and Africa.
The Vatican said the number of bishops in the world increased from 5,065 to 5,104; the number of priests went from 410,593 to 412,236, increasing everywhere except Europe.
The number of permanent deacons reported -- 39,564 -- was an increase of more than 1,400 over the previous year. 97.5 percent of the world's permanent deacons live in the Americas or in Europe.
The number of men joining a religious order showed "a setback," the Vatican said, with an increase of only 436 male religious worldwide in 2010.
The number of women in religious orders fell by more than 7,000 in 2010, despite showing a 2 percent increase in both Asia and Africa. At the end of the year, Catholic women's orders had 721,935 members.
The number of seminarians around the world showed continued growth, from 117,978 at the end of 2009 to 118,990 at the end of 2010.
In the last five years, it said, the number of seminarians rose more than 14 percent in Africa, 13 percent in Asia and 12.3 percent in Oceania. Numbers decreased in other regions of the world, particularly Europe, which saw a 10.4 percent drop in the number of seminarians between 2005 and 2010.
Test of Fire: Election 2012 (Official HD Version - Catholic)
Will you vote the values that will stand the test of fire? Some things are more important than high gas prices or a faltering economy. They are life, marriage and freedom. This November, Catholics must stand up and protect their sacred rights and duties.
Sister Mary Ann Walsh: What does Obama have against Catholics?
The following is from the Media Blog of the U.S. Conference of Catholic Bishops. It was posted Friday, March 9, by Sister Mary Ann Walsh, director of media relations for the USCCB.
The Amish are exempt from the entire health care reform law. So are members of Medi-Share, a program of Christian Care Ministry. Yet, when the Catholic Church asks for a religious exemption from just one regulation issued under the law – the mandate that all employers, including religious institutions, must pay for sterilization and contraceptives, including abortion-inducing drugs – the Administration balks.
The government respects the First Amendment that guarantees the right to freely exercise one’s religious beliefs, but only to a point. In the health care law it picks and chooses which beliefs it respects. The Amish do not believe in insurance, and the government understands. Christian Care Ministry believes people should form a religious community and pay medical bills for one another, and the government says okay. Yet when the Catholic Church opposes being forced to pay for services that violate its beliefs, the Administration says “tough.”
What is so special about this mandate that it cannot be touched? It was added after Congress passed the health care law and offers no exemption for religious charitable or educational institutions. It will not accept Catholic charities and schools as “religious enough” unless they hire only Catholics, serve only Catholics, have the narrow tax exempt status granted to houses of worship, and teach religion as their purpose.
Amazingly, this mandate has more force than the overall health care law. In fact recent regulations allow states to decide which “essential health benefits” to require in health plans, such as hospitalization, prescription drugs and pediatric services. At the same time, all insurance plans must include the objectionable services mentioned above. Here federal law trumps state law and threatens to fine into submission institutions that dare oppose it. The going rate is at least $100 per day per employee.
What has the government got against the Catholic Church? Has it forgotten the contributions the church has made to the poor and needy for centuries?
Catholic elementary and secondary schools provide the only real alternative to public schools in many parts of the nation. Catholic colleges offer outstanding education, be it at the university or the community college. The contribution has a long history, back to 1789 when Georgetown University was founded by the Jesuits. Yet under the health care law, if these schools and colleges wish to remain faithful to their religious principles the government will fine them into submission. There’s a thank-you note.
Many Catholic hospitals were founded by religious orders of women, and today one out of six persons seeking hospital care in the United States goes to a Catholic hospital. Until now, religious background of the patient has not been an issue. “Where does it hurt?” is the first question, not “Where is your baptismal certificate?” This approach threatens to deny hospitals any real protection as “religious employers” under the new rule. Yet their Catholicity means many of these hospitals have an added benefit. At Providence Hospital in Washington, DC, for example, patients not only get medical care, they can get clothing too if they need it. It comes through the Ladies of Charity, an auxiliary of the Daughters of Charity who founded the hospital in 1861.
Catholic social service agencies, including adoption and foster care agencies, parish food banks, and soup kitchens, meet human concerns. Services depend on need, not creed. Church sponsorship means the services have a little extra, be they volunteers from parishes, financial donations through diocesan appeals, or the dedication that comes from working for God as well as paycheck.
A Catholic might take personally the Administration’s dissing their beliefs. Lucky the Amish, who have their basic constitutional rights respected. If only we objected to health insurance generally, we might be able to enjoy the same protection. Seems odd that the Administration is more inflexible on contraception than on services that actually treat disease.
The Amish are exempt from the entire health care reform law. So are members of Medi-Share, a program of Christian Care Ministry. Yet, when the Catholic Church asks for a religious exemption from just one regulation issued under the law – the mandate that all employers, including religious institutions, must pay for sterilization and contraceptives, including abortion-inducing drugs – the Administration balks.
The government respects the First Amendment that guarantees the right to freely exercise one’s religious beliefs, but only to a point. In the health care law it picks and chooses which beliefs it respects. The Amish do not believe in insurance, and the government understands. Christian Care Ministry believes people should form a religious community and pay medical bills for one another, and the government says okay. Yet when the Catholic Church opposes being forced to pay for services that violate its beliefs, the Administration says “tough.”
What is so special about this mandate that it cannot be touched? It was added after Congress passed the health care law and offers no exemption for religious charitable or educational institutions. It will not accept Catholic charities and schools as “religious enough” unless they hire only Catholics, serve only Catholics, have the narrow tax exempt status granted to houses of worship, and teach religion as their purpose.
Amazingly, this mandate has more force than the overall health care law. In fact recent regulations allow states to decide which “essential health benefits” to require in health plans, such as hospitalization, prescription drugs and pediatric services. At the same time, all insurance plans must include the objectionable services mentioned above. Here federal law trumps state law and threatens to fine into submission institutions that dare oppose it. The going rate is at least $100 per day per employee.
What has the government got against the Catholic Church? Has it forgotten the contributions the church has made to the poor and needy for centuries?
Catholic elementary and secondary schools provide the only real alternative to public schools in many parts of the nation. Catholic colleges offer outstanding education, be it at the university or the community college. The contribution has a long history, back to 1789 when Georgetown University was founded by the Jesuits. Yet under the health care law, if these schools and colleges wish to remain faithful to their religious principles the government will fine them into submission. There’s a thank-you note.
Many Catholic hospitals were founded by religious orders of women, and today one out of six persons seeking hospital care in the United States goes to a Catholic hospital. Until now, religious background of the patient has not been an issue. “Where does it hurt?” is the first question, not “Where is your baptismal certificate?” This approach threatens to deny hospitals any real protection as “religious employers” under the new rule. Yet their Catholicity means many of these hospitals have an added benefit. At Providence Hospital in Washington, DC, for example, patients not only get medical care, they can get clothing too if they need it. It comes through the Ladies of Charity, an auxiliary of the Daughters of Charity who founded the hospital in 1861.
Catholic social service agencies, including adoption and foster care agencies, parish food banks, and soup kitchens, meet human concerns. Services depend on need, not creed. Church sponsorship means the services have a little extra, be they volunteers from parishes, financial donations through diocesan appeals, or the dedication that comes from working for God as well as paycheck.
A Catholic might take personally the Administration’s dissing their beliefs. Lucky the Amish, who have their basic constitutional rights respected. If only we objected to health insurance generally, we might be able to enjoy the same protection. Seems odd that the Administration is more inflexible on contraception than on services that actually treat disease.
CBS Touts Dissenting Catholics' Agenda in Favor of Married Priesthood
By Matthew Balan
On Monday's CBS This Morning, correspondent Michelle Miller highlighted one of the 77 married Catholic priests in the U.S. who converted from the Episcopal Church in recent years and boosted a favorite pet cause of left-leaning dissenting Catholics: ordaining married men. Miller trumpeted that Father Doug Grandon's example "begs the question: should all Catholic priests have the option to marry?"
Father Grandon himself leaned towards that concept when he stated that "the most we could say is that having a married priest...allows them to look and see how it would work if they wanted to change it." The morning show's religious and faith contributor, Father Edward Beck, also acknowledged that the several dozen former Episcopalian clerics are "bringing a whole liberal notion with them," but also noted one of the main reasons for Catholic clerical celibacy - that parish priests can devote all 24 hours of each day to their ministry.
The media's common ignorance of Christianity- and Catholicism specifically- was apparent from the beginning of Miller's report, which aired at the bottom of the 8 am Eastern hour. The CBS journalist admitted in her introduction that the concept of married Catholic priests "certainly surprised me. A number of priests are living lives that are not very different from the family men in their own parishes."
If the correspondent needed to find a married Catholic priest, instead of going all the way to Denver to where Father Grandon lives, she could have looked no further than the many Eastern Rite parishes in the New York City metro area. Eastern Catholics, which number in the hundreds of thousands in the U.S. (out of a total Catholic population of about 77 million), have a long tradition of married priests. The journalist omitted any mention of this different, but fully Catholic faith tradition during her report.
For more go here.
On Monday's CBS This Morning, correspondent Michelle Miller highlighted one of the 77 married Catholic priests in the U.S. who converted from the Episcopal Church in recent years and boosted a favorite pet cause of left-leaning dissenting Catholics: ordaining married men. Miller trumpeted that Father Doug Grandon's example "begs the question: should all Catholic priests have the option to marry?"
Father Grandon himself leaned towards that concept when he stated that "the most we could say is that having a married priest...allows them to look and see how it would work if they wanted to change it." The morning show's religious and faith contributor, Father Edward Beck, also acknowledged that the several dozen former Episcopalian clerics are "bringing a whole liberal notion with them," but also noted one of the main reasons for Catholic clerical celibacy - that parish priests can devote all 24 hours of each day to their ministry.
The media's common ignorance of Christianity- and Catholicism specifically- was apparent from the beginning of Miller's report, which aired at the bottom of the 8 am Eastern hour. The CBS journalist admitted in her introduction that the concept of married Catholic priests "certainly surprised me. A number of priests are living lives that are not very different from the family men in their own parishes."If the correspondent needed to find a married Catholic priest, instead of going all the way to Denver to where Father Grandon lives, she could have looked no further than the many Eastern Rite parishes in the New York City metro area. Eastern Catholics, which number in the hundreds of thousands in the U.S. (out of a total Catholic population of about 77 million), have a long tradition of married priests. The journalist omitted any mention of this different, but fully Catholic faith tradition during her report.
For more go here.
Plenary Indulgence Can Be Obtained During Lent
The Catholic Church offers an easy plenary indulgence (with the usual conditions) to the faithful who recite the following prayer before a crucifix after having received Communion on any Friday in Lent. A plenary indulgence, you'll remember, remits all the temporal punishment due to personal sins - eternal punishment is remitted in baptism and sacramental confession.
You may pray the prayer in either Latin or your vernacular:
En ego, o bone et dulcissime Jesu, ante conspectum tuum genibus me provolvo, ac maximo animi ardore te oro atque obtestor, ut meum in cor vividos fidei, spei et caritatis sensus, atque veram peccatorum meorum paenitentiam, eaque emendandi firmissimam voluntatem velis imprimere; dum magno animi affectu et dolore tua quinque vulnera mecum ipse considero, ac mente contemplor, illud prae oculis habens, quod iam in ore ponebat tuo David Propheta de te, o bone Iesu: "Foderunt manus meas et pedes meos; dinumeraverunt omnia ossa mea." (Grant 8 § 1, 2º in the Manual of Indulgences.)
Behold, O kind and most sweet Jesus, I cast myself upon my knees in thy sight, and with the most fervent desire of my soul, pray and beseech thee that thou wouldst impress upon my heart lively sentiments of faith, hope, and charity, with true contrition for my sins and a firm purpose of amendment; while with deep affection and grief of soul I ponder within myself and mentally contemplate thy five wounds, having before my eyes the words which David the prophet put on thy lips concerning thee: “My hands and my feet they have pierced, they have numbered all my bones."
The conditions for gaining the Plenary Indulgence are as follows:
1. The act accomplished
2. Sacramental Communion
3. Sacramental Confession within 20 days
4. Prayer for the intention of the Holy Father
5. Freedom from attachment to sin (Be not afraid! This last condition doesn’t mean that you will no longer be tempted towards sin but that, with this action, you are willing to root out anything in your life which is displeasing to God and to love Him above all things).
You may pray the prayer in either Latin or your vernacular:
En ego, o bone et dulcissime Jesu, ante conspectum tuum genibus me provolvo, ac maximo animi ardore te oro atque obtestor, ut meum in cor vividos fidei, spei et caritatis sensus, atque veram peccatorum meorum paenitentiam, eaque emendandi firmissimam voluntatem velis imprimere; dum magno animi affectu et dolore tua quinque vulnera mecum ipse considero, ac mente contemplor, illud prae oculis habens, quod iam in ore ponebat tuo David Propheta de te, o bone Iesu: "Foderunt manus meas et pedes meos; dinumeraverunt omnia ossa mea." (Grant 8 § 1, 2º in the Manual of Indulgences.)
Behold, O kind and most sweet Jesus, I cast myself upon my knees in thy sight, and with the most fervent desire of my soul, pray and beseech thee that thou wouldst impress upon my heart lively sentiments of faith, hope, and charity, with true contrition for my sins and a firm purpose of amendment; while with deep affection and grief of soul I ponder within myself and mentally contemplate thy five wounds, having before my eyes the words which David the prophet put on thy lips concerning thee: “My hands and my feet they have pierced, they have numbered all my bones."
The conditions for gaining the Plenary Indulgence are as follows:
1. The act accomplished
2. Sacramental Communion
3. Sacramental Confession within 20 days
4. Prayer for the intention of the Holy Father
5. Freedom from attachment to sin (Be not afraid! This last condition doesn’t mean that you will no longer be tempted towards sin but that, with this action, you are willing to root out anything in your life which is displeasing to God and to love Him above all things).
CNN Asks Catholic Bishop 'Why Not Get on Board' and Support Gay Marriage
By: Matt Hadro
CNN's Kyra Phillips asked a Catholic bishop on Thursday "why not get on board" with dissenting Catholics who favor gay marriage. Given CNN's pastsupport for LGBT causes, they clearly would not question the motives of a religious minister favoring gay marriage.
In fact, in 2010 Phillips fawned over a Christian pastor who publicly began accepting the lifestyle of gays and lesbians. [Video below the break. Audio here.]
Read more: http://newsbusters.org/#ixzz1od0XMD65
CNN's Kyra Phillips asked a Catholic bishop on Thursday "why not get on board" with dissenting Catholics who favor gay marriage. Given CNN's pastsupport for LGBT causes, they clearly would not question the motives of a religious minister favoring gay marriage.
In fact, in 2010 Phillips fawned over a Christian pastor who publicly began accepting the lifestyle of gays and lesbians. [Video below the break. Audio here.]
Read more: http://newsbusters.org/#ixzz1od0XMD65
We Are the People of Life
Fr. Frank Pavone
In the 37th chapter of Ezekiel, the Lord declares: “O My people, I will open your graves and have you rise from them.” The Lord is promising that He will return the exiles to their own land, and He is also promising the future resurrection from the dead and our entrance into the promised land of heaven. Through Ezekiel, God is proclaiming that He is the God of Life, and that we are the People of Life. That is why we are pro-life. To believe in God and to work for salvation means we work against anything that destroys life. The God Who promises to open our graves does not want us to send children into their graves. Let the evangelizing work of the Church speak strongly for life!
More Thoughts on Genesis
Matthew CoffinPreviously, we talked about how Adam, after naming all the animals did not find a partner suitable for him. Let us review the relevant passages of scripture immediately following the creation of man:
The LORD God then took the man and settled him in the garden of Eden, to cultivate and care for it. The LORD God gave man this order: "You are free to eat from any of the trees of the garden except the tree of knowledge of good and bad. From that tree you shall not eat; the moment you eat from it you are surely doomed to die."
The LORD God said: "It is not good for the man to be alone. I will make a suitable partner for him. So the LORD God formed out of the ground various wild animals and various birds of the air, and he brought them to the man to see what he would call them; whatever the man called each of them would be its name.
The man gave names to all the cattle, all the birds of the air, and all the wild animals; but none proved to be the suitable partner for the man. So the LORD God cast a deep sleep on the man, and while he was asleep, he took out one of his ribs and closed up its place with flesh.
The LORD God then took the man and settled him in the garden of Eden, to cultivate and care for it. The LORD God gave man this order: "You are free to eat from any of the trees of the garden except the tree of knowledge of good and bad. From that tree you shall not eat; the moment you eat from it you are surely doomed to die."
The LORD God said: "It is not good for the man to be alone. I will make a suitable partner for him. So the LORD God formed out of the ground various wild animals and various birds of the air, and he brought them to the man to see what he would call them; whatever the man called each of them would be its name.
The man gave names to all the cattle, all the birds of the air, and all the wild animals; but none proved to be the suitable partner for the man. So the LORD God cast a deep sleep on the man, and while he was asleep, he took out one of his ribs and closed up its place with flesh.
The LORD God then built up into a woman the rib that he had taken from the man. When he brought her to the man…
First, God commissions man to “cultivate and care for,” everything in the Garden. Second, he tells man to eat of any tree of the Garden except the tree of knowledge for, “the moment you eat from it you are surely doomed to die." What exactly did this mean? It means that from the beginning, humanity had free will. Adam was free to love or reject God. Rejecting God, the source of love itself, would have irreparable consequences, however.
Man realizes after naming all the animals that he is alone. He longs for an other with whom he can share love and life with. Barely had man realized this when “the LORD God cast a deep sleep on the man,” and while he was asleep, took a rib from his side to form woman.
Upon waking, Adam is no longer genderless. He is a male person. Adam’s exclamation of joy when presented with woman by God is a profession of love - "This one, at last, is bone of my bones and flesh of my flesh; This one shall be called 'woman,' for out of 'her man' this one has been taken."
Man is no longer alone. His original solitude is over. Together, Adam and Eve experience the bliss that is original unity.
Upon waking, Adam is no longer genderless. He is a male person. Adam’s exclamation of joy when presented with woman by God is a profession of love - "This one, at last, is bone of my bones and flesh of my flesh; This one shall be called 'woman,' for out of 'her man' this one has been taken."
Man is no longer alone. His original solitude is over. Together, Adam and Eve experience the bliss that is original unity.
St. Patrick Novena
Blessed saint Patrick, glorious Apostle of Ireland, who didst become a friend and father to me for ages before my birth, hear my prayer and accept, for God, the sentiments of gratitude and veneration with which my heart is filled. Through thee I have inherited that faith which is dearer than life. I now make thee the representative of my thanks, and the mediator of my homage to Almighty God.
Most holy Father and patron of my country, despise not my weakness; remember that the cries of little children were the sounds that rose, like a mysterious voice from heaven, and invited thee to come amongst us. Listen, then, to my humble supplication; may my prayer ascend to the throne of God, with the praises and blessings which shall ever sanctify thy name and thy memory.
May my hope be animated by the patronage and intercession of our forefathers, who now enjoy eternal bliss and owe their salvation, under God, to thy courage and charity. Obtain for me grace to love God with my whole heart, to serve him with my whole strength, and to persevere in good purposes to the end, o faithful shepherd of the Irish flock, who wouldst have laid down a thousand lives to save one soul, take my soul, and the souls of my countrymen, under thy special care.
Be a father to the Church of Ireland and her faithful people. Grant that all hearts may share the blessed fruits of that Gospel thou didst plant and water. Grant that, as our ancestors of old had learned, under thy guidance, to unite science with virtue, we too, may learn, under thy patronage, to consecrate all Christian duty to the glory of God. I commend to thee my native land, which was so dear to thee while on earth. Protect it still, and, above all, direct its chief pastors, particularly those who teach us.
Give them grace to walk in thy footsteps, to nurture the flock with the word of life and the bread of salvation, and to lead the heirs of the Saints thou hast formed to the possession of that glory which they, with Thee, enjoy in the kingdom of the Blessed: through Christ Jesus, our Lord. Amen.
V. Pray for us, O glorious saint Patrick.
R. And obtain for us the intention of this Novena.
Most holy Father and patron of my country, despise not my weakness; remember that the cries of little children were the sounds that rose, like a mysterious voice from heaven, and invited thee to come amongst us. Listen, then, to my humble supplication; may my prayer ascend to the throne of God, with the praises and blessings which shall ever sanctify thy name and thy memory.
May my hope be animated by the patronage and intercession of our forefathers, who now enjoy eternal bliss and owe their salvation, under God, to thy courage and charity. Obtain for me grace to love God with my whole heart, to serve him with my whole strength, and to persevere in good purposes to the end, o faithful shepherd of the Irish flock, who wouldst have laid down a thousand lives to save one soul, take my soul, and the souls of my countrymen, under thy special care.
Be a father to the Church of Ireland and her faithful people. Grant that all hearts may share the blessed fruits of that Gospel thou didst plant and water. Grant that, as our ancestors of old had learned, under thy guidance, to unite science with virtue, we too, may learn, under thy patronage, to consecrate all Christian duty to the glory of God. I commend to thee my native land, which was so dear to thee while on earth. Protect it still, and, above all, direct its chief pastors, particularly those who teach us.
Give them grace to walk in thy footsteps, to nurture the flock with the word of life and the bread of salvation, and to lead the heirs of the Saints thou hast formed to the possession of that glory which they, with Thee, enjoy in the kingdom of the Blessed: through Christ Jesus, our Lord. Amen.
V. Pray for us, O glorious saint Patrick.
R. And obtain for us the intention of this Novena.
This is Abby Johnson's letter to abortion clinic workers:
Dear Clinic Worker,
You entered the abortion industry because you wanted to help women. You were told that illegal abortion was dangerous. You didn’t want to see that happen to anyone. You came in with the right intentions. Or, maybe you just needed a job. Maybe you really didn’t know what Planned Parenthood was all about. Now you know. Now you see what abortion really is and you may feel uncomfortable…but how do you leave? You may be a single mom, or maybe you are woman who is supporting her whole family during this terrible economy. Maybe this is the first time you have ever had a job that offered insurance…not just for you, but for your children also. How will you support your family? Aren’t you doing the right thing anyway? Maybe you aren’t sure anymore.
You see people outside praying. You don’t know what they are doing. Are they praying for you or just the women going in to have abortions? You are told every day that they are dangerous and want to harm you. Do they? You have seen some crazy “pro-lifers.” Sometimes they may yell at you…or you have heard those stories from other workers you know. Sometimes they say hateful things. You hear about bombings at other clinics and workers that are killed…are these the same people? Your employer says they are. Some of them seem like they really want to help you. But you know you could never really trust them. They are the enemy, right?
You just don’t understand why people say that you coerce women into having abortions. You don’t feel like you are coercing them. It feels like you are just helping them make the best decision. I mean, a 14 year old shouldn’t be forced to have a baby. In fact, you went to a training on how to talk about abortion in “tough situations.” These women don’t seem to be upset when they come back. In fact, they are happy about the decision they made. They can’t thank you enough. So where are all these people that “regret” their abortions? You don’t see them. You tell women that “abortion is normal” and that women don’t feel sad after their abortion…maybe that is really true.
Sometimes women ask about their baby before the abortion. You don’t really know what to say. You haven’t been taught anything about fetal development. You really want to answer their questions…but you don’t know what the answers are. So, you just feel like you have to say something to ease the woman’s mind. You have only been taught about abortion. You know every detail of the abortion procedure. Why can’t these patients just stick to facts about abortion…that is what they are here for anyway.
People ask you where you work, and you don’t know why, but you always feel embarrassed to talk about it. Instead of telling them, “I work at an abortion clinic,” you simply say, “I work at a doctor’s office.” You just want to avoid the whole “abortion” conversation. Your family intentionally avoids talking about your job. It almost feels like they are embarrassed by what you do.
You hear about former abortion clinic workers…”traitors” they are called. When they are talked about, people always talk about how they betrayed women…how they betrayed the whole pro-choice movement. But you wonder how they did it? How did they get out? How did they leave everything behind? Their friends, money, stability…how could they do that? You have heard that pro-lifers helped them when they wanted to leave? Would they help you, too?
Yes, we will. We will help you. You can trust us. We don’t just want you to leave the abortion industry…we want a change in your life. We want you to find peace and happiness. You probably haven’t felt those things in a while. We know it will be hard for you to step out and trust people that are supposed to be your enemy. But if you will just take that first step, we will hold your hand through this difficult transition.
The road out of the abortion industry is not an easy one. Some people will question your conversion. Some pro-lifers will not trust you…some will even say terrible things about you. But remember, you do not want to leave to be popular…you want to leave because it is the right thing to do. Your current friends at work will desert you. You will literally be starting over. And even though that sounds like it would be really lonely, it’s not. It is the best new life you could ever ask for.
You may be confused and scared. Don’t be. We are here. We are waiting. We are praying.
Sincerely,
Caring pro-lifer
You entered the abortion industry because you wanted to help women. You were told that illegal abortion was dangerous. You didn’t want to see that happen to anyone. You came in with the right intentions. Or, maybe you just needed a job. Maybe you really didn’t know what Planned Parenthood was all about. Now you know. Now you see what abortion really is and you may feel uncomfortable…but how do you leave? You may be a single mom, or maybe you are woman who is supporting her whole family during this terrible economy. Maybe this is the first time you have ever had a job that offered insurance…not just for you, but for your children also. How will you support your family? Aren’t you doing the right thing anyway? Maybe you aren’t sure anymore.
You see people outside praying. You don’t know what they are doing. Are they praying for you or just the women going in to have abortions? You are told every day that they are dangerous and want to harm you. Do they? You have seen some crazy “pro-lifers.” Sometimes they may yell at you…or you have heard those stories from other workers you know. Sometimes they say hateful things. You hear about bombings at other clinics and workers that are killed…are these the same people? Your employer says they are. Some of them seem like they really want to help you. But you know you could never really trust them. They are the enemy, right?
You just don’t understand why people say that you coerce women into having abortions. You don’t feel like you are coercing them. It feels like you are just helping them make the best decision. I mean, a 14 year old shouldn’t be forced to have a baby. In fact, you went to a training on how to talk about abortion in “tough situations.” These women don’t seem to be upset when they come back. In fact, they are happy about the decision they made. They can’t thank you enough. So where are all these people that “regret” their abortions? You don’t see them. You tell women that “abortion is normal” and that women don’t feel sad after their abortion…maybe that is really true.
Sometimes women ask about their baby before the abortion. You don’t really know what to say. You haven’t been taught anything about fetal development. You really want to answer their questions…but you don’t know what the answers are. So, you just feel like you have to say something to ease the woman’s mind. You have only been taught about abortion. You know every detail of the abortion procedure. Why can’t these patients just stick to facts about abortion…that is what they are here for anyway.
People ask you where you work, and you don’t know why, but you always feel embarrassed to talk about it. Instead of telling them, “I work at an abortion clinic,” you simply say, “I work at a doctor’s office.” You just want to avoid the whole “abortion” conversation. Your family intentionally avoids talking about your job. It almost feels like they are embarrassed by what you do.
You hear about former abortion clinic workers…”traitors” they are called. When they are talked about, people always talk about how they betrayed women…how they betrayed the whole pro-choice movement. But you wonder how they did it? How did they get out? How did they leave everything behind? Their friends, money, stability…how could they do that? You have heard that pro-lifers helped them when they wanted to leave? Would they help you, too?
Yes, we will. We will help you. You can trust us. We don’t just want you to leave the abortion industry…we want a change in your life. We want you to find peace and happiness. You probably haven’t felt those things in a while. We know it will be hard for you to step out and trust people that are supposed to be your enemy. But if you will just take that first step, we will hold your hand through this difficult transition.
The road out of the abortion industry is not an easy one. Some people will question your conversion. Some pro-lifers will not trust you…some will even say terrible things about you. But remember, you do not want to leave to be popular…you want to leave because it is the right thing to do. Your current friends at work will desert you. You will literally be starting over. And even though that sounds like it would be really lonely, it’s not. It is the best new life you could ever ask for.
You may be confused and scared. Don’t be. We are here. We are waiting. We are praying.
Sincerely,
Caring pro-lifer
Thought of the Day
"When freedom does not have a purpose, when it does not wish to know anything about the rule of law engraved in the hearts of men and women, when it does not listen to the voice of conscience, it turns against humanity and society."
- John Paul II
'My Brother The Pope': Georg Ratzinger, Brother Of Joseph Ratzinger (Pope Benedict XVI) Writes About Growing Up In Catholic Faith
The following is an excerpt from "My Brother the Pope"by Msgr Georg Ratzinger as told to Michael Hesemann. © 2012 Ignatius Press -– published with permission. Generally speaking, our family made a big thing of Christmas. The preparations already began with the First Sunday of Advent. At that time, the Rorate Masses were celebrated at six in the morning, and the priests wore white vestments. Normally violet is the color of the vestments in Advent, but these were special votive Masses that were supposed to recall the appearance of the Archangel Gabriel to the Mother of God and her words, “Behold the handmaid of the Lord, be it done to me according to thy word” (Lk 1:38). That was the main theme of these “liturgies of the angels,” as they were also called, in which the appropriate passage from the Gospel of Luke was read. After we started school, we used to attend these Masses in the early morning, before classes began. Outside it was still night, everything was dark, and the people often shivered in the cold. Yet the warm glow of the sanctuary compensated for the early rising and the walk through snow and ice. The dark church was illuminated by candles and tapers, which were often brought by the faithful and provided not only light but also a little warmth. Afterward we went home first, ate breakfast, and only then set out for school. These Rorate Masses were wonderful signposts leading us to Christmas.In our family, though, it was not only Christmas that was marked by the deep faith of our parents and the religious customs of our homeland. From our parents we learned what it means to have a firm grasp of faith in God. Every day we prayed together, and in fact before and after each meal (we ate our breakfast, dinner and supper together). The main prayer time was after the mid-day dinner, when the particular concerns of the family were expressed. Part of it was the prayer to Saint Dismas, the “good thief,” a former criminal who was crucified together with Jesus on Mount Calvary, repented on the cross, and begged the Lord for mercy. We prayed to him, the patron of repentant thieves, to protect Father from professional troubles.
Being a policeman, after all, was a rather dangerous profession, and we were often very anxious about Father. Especially when he worked the night shift and had to walk the beat. When a misdemeanor or a crime had occurred in the area he patrolled, it was his duty to investigate it. Father often worked at night, and then it could happen that he was held up, for whatever reasons, and came home later. Then, naturally, we children and Mother were anxious and prayed that nothing had happened to him. So, of course, our prayer life was always marked by concern about Father. When we were children, our parents also put us to bed and prayed our evening prayers with us. They used a very special form of blessing and repeated it three times. Unfortunately I do not remember the wording today. This was followed by another somewhat expansive blessing. Once I asked my father what it meant, but all he said to me was, “I do not know exactly, either. My father and mother used to pray this prayer at my bedside.”
I must admit we seldom went to Mass together, simply because our father had to work on Sunday or else sang in the church choir. When we were somewhat older, I and then later my brother served at the altar usually on Sundays and during the week, while Mother and our sister went to another Mass. Often on Sundays we attended Mass twice, once as servers and another time with our family, for instance, the early Mass at 6:00 and the main parish Mass at 8:00 or 8:30. Then, in the afternoon at 2:00, there were devotions, and on feast days a Vespers service.
This piety, which was lived and put into practice, defined our whole life, even though today I celebrate only one Mass and refrain from going to a second one. Nevertheless, it was imparted to us as children in the cradle, so to speak, and we remained faithful to it throughout our lives.
I am convinced that the lack of this traditional piety in many families is also a reason why there are too few priestly vocations today. Many people in our time practice a form of atheism rather than the Christian faith. In some respects, they may maintain a sort of vestigial religiosity; perhaps they still go to Mass on the major feast days, but this rudimentary faith long ago ceased to permeate their lives, and it has no bearing on their everyday routine. It starts with sitting down at table and beginning a meal without even thinking about prayer, and it ends with no longer coming to church regularly on Sundays. Thus, an almost pagan way of life has taken root. If there are no religious practices even in family life, then this has an effect on all the rest of human life. I often speak with brother priests, and in almost all cases it seems that they prayed regularly as a family and went to Mass together. This then shaped their whole lives and directed them toward God. Thus, their vocation fell on fertile soil.
‘Tolerant’ Huffington Post Publishes Bigoted Attack on Catholics
Mary Chastain
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Last week The Huffington Post published Larry Doyle’s “satire” article “The Jesus-Eating Cult of Rick Santorum.” It’s a disgusting piece of bigotry that’s disguised as satire. I think Mr. Doyle should leave The Simpsons” and work on “South Park” where they perfectly nail satire every single week. I even enjoy their satire episodes on the Catholic Church. The best part about “South Park” though, is they are consistent and will go after everyone. No one is sacred.
I’m a Catholic. I converted in April 2006. When I went through RCIA I was amazed at how the Church was more than willing to admit their mistakes in the past. They’re not perfect. Far from it! But they admit their mistakes. My teacher even told me he didn’t blame Martin Luther for rebelling against the Church because they were corrupt. But that’s not enough for people.
But let’s dissect and refute Mr. Doyle’s hit piece. He mentions the supposed “bloody jihads his [Santorum] so-called church has carried on for centuries.” First off Mr. Doyle, jihad is an Islamic term. So while you try to make Catholics look bad by using the word you in turn just make yourself look like a bigger idiot because you’re accusing the Catholic Church of waging a holy war on behalf of Islam. The key word is has, as in they’re still carrying out bloody “jihads.” Like I said, the Catholic Church isn’t perfect, but taking a look into the Catholic past Mr. Doyle I couldn’t find a single incident of them waging a holy war on behalf of Islam.
You know who is waging a holy war on behalf of Islam? Islam. I can think of a few very bloody jihads. Remember Osama bin Laden? Yeah, he declared jihad on America back on August 23, 1996. One incident, you may remember, happened on September 11, 2001. Shall I continue? I’d rather not. You may also remember Pope John Paul II. He went through so much to make amends for wrongs the Catholic Church did in its past. Thing is Islam is still waging a holy war on all non-Muslims and has been since before the formation of the Catholic church.
I also love how Mr. Doyle doesn’t call us Christians. Here’s some history Mr. Doyle: The Catholic Church was started by Jesus. The Protestants broke off from the Catholic Church. So yes we are Christians. Without the Catholic Church there wouldn’t be Methodists or Lutherans. But we are all Christians because of Jesus. You do realize that the different sects of Protestants are, in fact different from each other. So do you think Methodists aren’t Christian either because they worship differently than the Lutherans? How about Baptists? Anglicans? Presbyterians? Are they non-denomination Christians non-Christians too?
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