all that is left in a World without God
pray not for the world, but for them whom Thou hast given Me”
(St. John 17:9)
corruption — on every conceivable level — of the world and
in the world
(and most pernicious of all, within the Church
Herself: her cardinals, her bishops, her priests, her “modern sisters”
and “nuns” … even her present papacy!)
— and especially in the West (often,
and accurately, referred to as the “Post-Christian world”) — is
nothing less than staggering. In the last 60 years (unquestionably
since the confluence of that socio-theological miasma called Vatican
II) we have encountered unprecedented levels of what can only be
called malignant decadence — spiritual, moral, and social. It takes
ones breath away.
We have lost God
More accurately, we have abandoned
God in favor of ourselves — and as a consequence we have lost not
only ourselves, but our very identity, often painfully acquired
over the last 2000 years. We no longer recognize who we are
and what we are.
“Progress” and “the perverse” have become
We have become — for all the wrong reasons
— self-loathing: detesting ourselves and the patrimony of a Catholic
culture through which our very identity both as individuals and
nations had been articulated.
Many hate the Church and a significant
element within the Church hates the Church, remaining
within Her as a cancer in its host. Western Christian culture is
repudiated, ridiculed, and contemned as anachronistic, imperialistic,
homophobic, racist, and misogynistic.
Repudiating the true God as inimical
to our passions and perversions, we have made our own gods, and
they are many — in fact, as many as we are ourselves. Women are
taught — indoctrinated really — to hate men and everything they
that pertains to our loins, or more accurately, the loins of others
— especially of the same gender — has supplanted, displaced,
and superseded the numinous, anything authentically divine, and
most especially, the holy. The very terms have been relegated to
the periphery of polite discourse, when not entirely expurgated
The world has fled God into the illusion
of a utopian garden that is a desiccated dessert. It is populated
by fictions and the rim of the horizon of our desires is the pretension
that there is an end called satisfaction instead of an endlessly
recursive vanishing point.
We find few paradigms of holiness in
this City of Man — sadly, not even among many of our priests, and,
more tragically still, even fewer among our bishops. To what, then,
shall we strive to attain in this increasingly lonely place we call
life without Christ? What vision are we presented, and to what end
are we called?
Mother Teresa, in an interview some years
ago, explained the obvious. Rational persuasion, logical coherence,
even the most impassioned homily will not bring a person to conversion,
to Christ, and therefore to the Church. One thing only is capable
of this monumental task: example; the example of holiness
that we encounter in others that becomes the impetus to emulation:
we want to be like them. And they are like Christ.
We are sadly lacking in example
as Catholics. How often do we feel compelled to say to ourselves,
“I want to be like her, like him!” when we observe an act, some
instance, of holiness that overwhelms us in its simplicity? What
examples, what paradigms, do we confront in our lives in Christ
that compel us to holiness? We must
not confuse the exemplary with the popular, nor must
we confuse it with carefully orchestrated events intended to inspire
us. The exemplary is unrehearsed and has no concomitant agendum
that is concealed within it. It is utterly spontaneous!
And therefore, we sense, utterly genuine.
The Leaven of the
figures in our lives as Catholics attain to this extraordinary state
of the exemplary that motivates men and women to imitation?
To what are we exposed that motivates us not to the common and ordinary,
but to the uncommon and exemplary? What do we see before us that
calls us beyond ourselves and beyond the gray and geometric sterility
of the world to what lies beyond it?
a word, where is the differentiation between the Church and
the world, the common and the extraordinary, the profane and the
sacred? Let us be truthful and acknowledge the obvious: the world
has permeated the Church to such an extent that we can no longer
coherently differentiate the two except upon the most tenuous of
distinctions. Increasingly the agenda of the Church is
the agenda of the world. This is not the leaven Christ spoke of.
It is the leaven of the world; the leaven of infinitely deep and
unimaginably hostile places that we pretend do not exist.
us understand this with complete clarity: we cannot
attain to sanctity apart from the Church and Her Sacraments. We
cannot become holy schismatics, that is to say, apart from the Church
which is the Body of Christ. However sterile we have
found it since the spurious and self-promoting euphoria of
Vatican II … however trampled the Vineyard and however littered
with discarded and never-to-be-revised Roman Missals, Religious
habits, Chapel Veils, Priestly collars, Roman Cassocks, kneelers
… even the centrality of the Eucharistic Presence of Christ, and
an understanding of the Mass as a Sacrifice; however
grotesquely crippled and contorted the buildings we call our
“Churches” have become — more redolent of civic auditoriums than
Sanctuaries, there … there … abides the Living God,
hidden in Tabernacles we often do not see and only find with much
difficulty. He is there! However much we shunt Him
aside as both an ecumenical and chronological embarrassment, all
the litter of what has been discarded cannot conceal Him from us.
He beckons us, and even under the most humiliating circumstances,
we can look upon Him Who ever looks upon us.
Apart from the Church, the
Most Blessed Sacrament of the Altar, and the Most Holy Sacrifice
of the Mass … we can do nothing, become nothing, worthy of the
Most Precious Blood poured out for us upon that Altar. To
be holy we must be part of the Church for the Church, as
we have said, is the Body of Christ, and He Who is the Head of the
Body is God Himself. Christ Jesus. God Alone is Holy
— and it is He Who participates His holiness to us that we
may be, in the most clear way possible, what we were created to
be; what we essentially are, despite the filth of
sin that covers it, obscures it, and defaces it: the imago Dei,
the image of God Himself!
In this wasteland barren of spires and
empty of cloisters, ugly, squat, geometric and concrete, Bauhaus
pretensions emerged from the rubble of “clustered” demolished churches
(Churches without anyone left to worship in them
one of the many “successes” of Vatican
II). They are no longer grand structures striving to equal the soaring
Faith of men and women in heights contiguous to Heaven itself …
but stooped, square, economical structures that could as well be
mortuaries (or athletic facilities, commercial structures, municipal
“functional” things that could, in an instant, reflexively duplicate
any of the above in need.
we no longer have “churches” as such
but in some paroxysm of needless novelty
we now have “Faith Communities”
only parenthetically “Catholic” lest
they offend broad ecumenical sensitivities, for are there not
other “Faith Communities” distinct from, if often antithetical,
even inimical, to the Catholic Faith? By a “Church” we immediately
understand something quite different from a “Mosque”, a “Synagogue”
, a “Temple”, or a “Kingdom Hall”. Understood as a “Faith Community”,
a Catholic Church is no different from any of these. In an age of
unbridled ecumenism are they any less “Faith Communities”
than our own, we implicitly, even necessarily ask, not just minimizing
but marginalizing the unique mission and commission of the Church
established by Christ upon Saint Peter? If they were established
by Muhammed, or Lao Tzu, or Martin Luther, are not such “Faith Communities”
equally acceptable to God in the sweeping logic of ecumenism?
they are, then the crucifixion of Christ on the Cross is emptied
of all value and meaning. He died for no reason if every “Faith
Community” is the way to salvation. His death was not necessary
in the economy of salvation: hence He died needlessly ... even gratuitously.
This, of course, is a scandal to the very Gospel He Himself proclaimed.
“I am the way, and the truth, and the life. No man cometh to the
Father, but by Me.” 12
But in the malformed logic of ecumenism, even if other “Faith Communities”
despise the Triune God of Catholics and hold to other gods, are
they not equal expressions of man’s faith and legitimate
venues of salvation? In the “correct” atmosphere of post-Vatican
II theology, would we dare to assert that they are not? “All
roads lead to Rome” … that lead away from Rome —
and every paradigm of the holy, however contradictory, is deemed
legitimate and authentic, and the end of each is the same: Heaven
and salvation. Saint, heretic, infidel and atheist alike go to God.
The Catholic Church has no corner on salvation. She is now simply
one among many, and Christ erred in proclaiming Himself,
“the way, and the truth, and the life”,
and deceived us in insisting
that, “No man cometh to the Father,
but by Me.”
Tent Pegs ...”???
We are so
damnably democratic … We must “spread our tent pegs”, we are
told, to be inclusive of all — even if God is not. The strange
thing, however, about “spreading our tent pegs” is that the wider,
the more inclusive, the more “horizontal”, they become,
the lower the apex of the tent.
We achieve the horizontal at the expense of the vertical. We sacrifice
the magnificent height to accommodate the factious width. Ask any
camper. Even happy ones. Eventually the fabric rips and the structure
collapses. Most often in the rain. And in great ruin. The “stitching”
did not, could not, hold this multiplicity of opposing forces however
benevolent or brainless our intentions.
this ecumenical impulse was, necessarily, theological ambiguity.
How, otherwise, hope to bring hoped-for consensus out of conflicting
doctrines? It is this ambiguity that afflicts pulpit and podium
alike in nominally Catholic institutions. In matters of Faith, morals,
and doctrine, it is rather like equivocating on geometric postulates
or axioms; or in mathematics holding in abeyance quantitative relationships
that are otherwise held to necessarily obtain between integers.
Much like Dostoyevsky we reach a point where we declare,
“To me that 2+2=4 is sheer insolence.
I admit that twice two makes four is an excellent thing, but if
we are to give everything its due, twice two makes five is sometimes
a very charming thing too.” (Notes from Underground)
This is largely the state of Catholic
theology, and, eo ipso, Catholic homiletics. We are no longer
I repeat: no longer (for once, and for
a very long time we were … prior to Vatican II)
certain of just what Holy Mother the Church teaches, given this
priest or that theologian and whether it was Wednesday or Thursday.
“Officially” She teaches “this”, but depending on the audience She
or better yet, and to be fair, Her spokesman in the person
of a priest, nun, sister, bishop, pope, or theologian
proposes, or at least appears to suggest the contrary
or openly rebels against it! For the average Catholic layman or
laywoman, they: the bishop, the priest, the Religious, are the consecrated
symbols of utter fidelity to the Church, and for that reason it
is a scandalous state of affairs.
How then do we live
our lives as Catholics — not post-Catholics in a
How do we
live our Catholic lives as they had been fervently lived for 2000
years prior to the insipid, diffident, confused and eclectic — and
at times even implicitly pantheistic — impulses and
subsequent teachings that emerged from Vatican II, an unnecessary
Council which effectively and efficiently tore down the edifice
of Catholicism as distinct, distinguishable, and unique? As a
way of life? In other words, lacking visible paradigms of sanctity,
how do we go about living lives of holiness amid the detritus of
so much we once considered sacred and that now litters the ecclesiastical
landscape of the Modern Church or the American Church
or the European Church — all of which are conflatable into
one ecclesiastical body that appears to articulate itself as
distinct from the Roman Catholic Church? In practical
terms it is an increasingly autonomous body. We see this
most strikingly today in Germany.
Shall we go more frequently
an obvious paradigm from another and past generation. It once
was true, but if we are remorselessly candid, it is no longer so.
How often do we go to Mass and leave no more enlightened or fervid
than when we had entered? Much of what was distinctively and historically
Catholic is no longer there. “God loves you. The weather is great.
You are all going to Heaven (and your dog, too). Be nice. Shalom.
Go in peace.” If we are honest we cannot leave fast enough.
How about the Sacrament
of Penance — Confession
called the Rite of Reconciliation practiced face to face
in a room with well-appointed and comfortable chairs strangely reminiscent
of a psychotherapist’s office? The bulletin indicates that it is
only available 45 minutes per week or “by appointment”
… as with a “therapist”. Frankly, this is not much of an option,
especially since the evisceration of the concept of Mortal Sin (a
term no longer in use because no longer applicable) and the paucity
of “real” sinners like you and me.
What about a Spiritual
finding one at all, let alone one who knows and will give
you the mind of the Church — rather than currently prevailing
spiritual trends. Once again, we effectively encounter, “God
loves you. The weather is great. You are going to
Heaven (and your dog, too). Be nice. Shalom. Go in peace.”
Perhaps we Should Go to Medjugorje to listen
to the “Seers”
of the “Gospa”?
beginning June 24, 1981
— youngsters then,
adults now, some 34 years later — surely have an answer somewhere
in the thousands of appearances of the “Gospa” (Mary).
1 Make expensive travel arrangements through them to
(including hotels, meals, and even meeting with one of the “Seers”
themselves) and watch your rosary turn into gold! You will hear
much of the pronouncements of Vatican II validated by the Mother
of God Herself, such as:
all the faiths are identical. God governs them like
a king in his kingdom.” All sufferings are equal in hell; and Mirjana
quotes the Gospa as telling her that people begin feeling comfortable
in hell. … When the Madonna is asked about the title, “Mediatrix
of all graces,” she replies, “I do not dispose of all graces.”
Perhaps the “Gospa”
will reveal the way of holiness to you, although her track record
over the past three decades (and thousands of “appearances”)
has been uniformly dismal in the way of predictions and has led
to open schism with the local bishop who insists (with the Church)
that the “Gospa” and her six now-middle-age confederates
are not authentic (yes, despite the organized parish visits,
in direct disobedience to the Church, with your local priest
you can make a “pilgrimage” to a site condemned as spurious by Rome.)
What then? What is
Apart from any organized
approach to holiness though the Mass (and the incredibly bad music
that is a perpetual distraction from it), or Confession (barely
extant), or sound Spiritual Direction (almost universally absent)
there is one venue, and one alone that is open to you in these sterile,
confused, contradictory, and tepid times in which the Church appears
as clear and distinct as a Microsoft hologram: the commitment
to personal sanctity guided by the Lives of the Saints,
rather than disaffected theologians.
“You are surrounded by a Cloud of Witnesses”,
we are told
who have gone before you and have arrived at genuine sanctity, at
complete and indissoluble union with God in Heaven. Let them
— by their words and by their example
— be our teachers who had taught and guided the Church for two millennia.
Sanctity requires effort. You must come to know the mind of the
Church and authentic Catholic doctrine and dogma. That is
to say, you must be catechized. “But I went to CCD!”
you protest. “And what did you learn?” I will ask. “Why did God
create you?” And you will have no answer. In a word, you learned
nothing despite the expensive, glossy textbooks your parents had
to pay for, and which were far, far, more pictorial than substantial.
They were … trendy. Empty. Worthless. And even back then, you knew
it. Indeed, your CCD teacher knew as much about the
Faith as you did. Catechesis has not been an important agendum to
your local bishop; even while it should be the most preeminent
as that upon which all things subsequent depend.
yourself in authentic Catholic doctrine — and assiduously
avoid anything , even with (or without) an Imprimatur and/or
Nihil Obstat that post-dates 1950.The Imprimatur
and/or Nihil Obstat are no longer any guarantee that
what you read is consistent with the mind and historical teachings
of the Church. Once they were legitimate stamps of approval as consistent
with the Magisterium of the Church, but they have long ceased to
be so. Open the first few pages of any ostensibly Catholic book
and look for the date of the first printing. This will tell you
much in the way of their authenticity and reliability as instruments
appropriate for the formation of a Catholic Conscience. If it has
been printed following 1950, politely put it down despite the rave
reviews of any nominally Catholic source, to say nothing of any
In a famous
line from the movie “The Exorcist” (based on fact) by William Peter
Blatty, the elderly Father Merrin
warns the much younger Father Karras who is suffering a crisis of
Faith that, “He is a liar, the demon is a liar. He will
lie to confuse us. But he will also mix lies with the truth to attack
us. The attack is psychological, Damien. And powerful. So don't
listen, remember that, do not listen.”
By and large,
Catholic literature dealing with matters of Faith, Morals, Doctrine,
and Dogma — either as pamphlets or scholarly tomes had, prior to
1950, been carefully vetted by competent Catholic theologians, priests,
or bishops. They are credible sources and remain so, although many
have fallen out of print — not from desuetude but as inconsistent
with present and “popular” Catholic thought, often percolated through
famous library at Alexandria 4 in classical antiquity
was burned by the Muslims in 642 in an effort to destroy any book
incompatible with the Quran.” Modern” Catholic theology and literature
has engaged in a similar enterprise. Many of the greatest books
in Catholic literature are now only available on-line or through
small publishing houses committed to preserving genuine Catholic
this treasury of 2000 years of Catholic teaching we are left with
incomplete, contradictory, and confusing doctrines, not of the Church,
but of dissident and disaffected theologians, priests, and would-be
“priestesses” who, in today's “inclusive” seminaries are the instructors
of what few candidates to the priesthood we have left following
their decimation by homosexual clerics. Richard McBrien, Daniel
Maguire, Hans Kung, Schillebeeckx, Congar, Rahner, and Teilhard
de Chardin — all voluble and nominally Catholic theologians — three
were collarless priests — are among the most eminent examples of
this theological dissidence, confusion, fiction, and heresy. In
their writings we are presented with a mixture of some truth (to
entice us) and many lies (to confuse us) reminiscent of the stratagems
of the demon in Blatty’s, The Exorcist. Where is a Catholic
to go to re-acquire an authentic Catholic identity consistent with
the Church and the Saints for 2000 years?
us have them. We cleave to them as to invaluable possessions, for
they introduced us to an awareness of the holy and of places
other than Earth; to a belief in things more profound than venal
democratic institutions and more enduring than perverse social issues.
They opened the vista to things eternal and resplendent in glory,
to things holy that the world could not possibly sully and debase
because of the ontological distance that separated them, a distance
as great as sanctity from sin. They are in carefully kept albums
from a time of innocence, and inscribed in the Family Bible placed
beside a statue of Mary the Mother of God. They are indelibly impressed
in our memories; our First Holy Communions, May Processions, the
Baptisms of our children, and on the memorial cards of those we
love and who now live, please God, in a place called Paradise, forever
beyond this jaded Earth.
So How do We Get Back?
A soul at
a time, beginning with our own.
us look at a few fundamental concepts with which we ought to familiarize
ourselves if we are committed to persevere to Personal Sanctity.
Once we have acquired these we have the tools through which to articulate
our own lives, whatever our vocation in life, to accord with the
mind of Christ and the mind of the Church in matters dealing with
the Faith, the Faith that has been faithfully transmitted to us
through the Deposit of Faith, for what we are striving toward is
nothing less than Exemplary Holiness which itself
is nothing more than Personal Sanctity.
Devotion to Jesus Christ in
the Most Blessed Sacrament of the Altar.
We recognize that HE is there, REALLY and TRULY,
in His Body, Blood, Soul, and Divinity. This the character of
exemplary Catholicism: the recognition of God Himself in the
Second Person of the Most Holy Trinity really and truly present
to us in the Tabernacle. Without His Presence, without Him,
the building we call a Church is nothing but a meaningless and
empty edifice. He is there! And He awaits you.
Anytime of the day or night. For the most part He is left alone
and unrecognized. We do not kneel before Him, but have the hubris
to stand as before an equal! Is that how you will approach Him
in the Last Judgment? We do not have the humility to genuflect
when we pass before Him, acknowledging Him … and yet we would
not dare pass a mere man we know without greeting him with some
gesture of recognition …
Frequent, but Discerning
(worthy) Reception of Holy Communion:
You are familiar with the spectacle of everyone
going to Holy Communion as though there were no sinners in the
pews. This indiscriminate partaking of the Bread of
Angels with no Examination of Conscience prior to
approaching Christ in Holy Communion is itself a Mortal Sin
if one is aware of an unconfessed Mortal sinned that has not
been absolved in the Tribunal of Penance (Holy Confession).
In the state of Mortal Sin and not sufficiently cognizant of
the true and real Presence of Christ in the sacred species of
Holy Communion, it is an act of blasphemy and therefore the
death of the soul in conspectu Dei (in the sight of God),
for Saint Paul is very clear: “For
he that eateth and drinketh unworthily, eateth and drinketh
judgment to himself, not discerning the body of the Lord.”
5 Most often, apart from ignorance, the source
of this sin is the Capital Sin of Pride which refuses to constrain
us to conspicuously remain in the pews in recognition
of our unworthiness, through Mortal Sin, to receive Holy Communion
— when everyone else is. Even if Pope Francis in his Joy
of Love (Amoris Laetitia) deems it acceptable
in second, third, or fourth … “unions” … of those “living
in God’s grace”, adultery notwithstanding.
Recognition of the real Distinction
between Venial Sins and Mortal Sins:
This is not the venue of a discussion of the distinction
between Mortal and Venial Sin. Suffice it to say that a
Mortal Sin must contain all three of the following:
(1) the matter of the sin must be serious, (2) one wills
to commit the sin, and (3) one commits the Mortal Sin.
A Venial Sin is not serious in nature, is committed without
a full understanding of the detrimental nature of the sin, and/or
is not committed with the total consent of the will. Venial
sins do not preclude participation in Holy Communion. Mortal
Devotion to Mary:
One preeminent hallmark of Catholic piety is the
love of Mary, Mother of God. Devotion to Mary is the sine
qua non of the fully lived Catholic life. Her place in the
economy of salvation is absolutely singular: she alone gave
flesh (her flesh) to the Word Incarnate. Hence
“every generation shall call me blessed”
6 She is our Mother. 7
Recognition of the Reality of
Heaven and Hell
It is the Sin of Presumption to assume
that, as a matter of course, we will go to Heaven and stand
before the Beatific Vision of God eternally. Even Saint Paul
exhorted us to work out our salvation
“with fear and trembling.”
8 Despite the total absence and silence at the pulpit
of any mention of Hell, it is quite real and many go there.
The Four Final Things: Death,
Judgment, Heaven or Hell
In many old graveyards you will find the following
inscribed upon many humble markers: “Sum quod eris, fui
quod sis” — essentially, “As you are I once was,
as I am you will one day be.” Understand your mortality,
recognize the inevitable, and act accordingly. Remember the
distinction between “life” and “life everlasting” … however
it will be lived … in Heaven or Hell. Have always before you
the Last Four Things that will surely come to pass instead
of the present “popular” things in vogue with a Church that
has become heavily feminized in every aspect of its “Liturgy”
and social teachings.
Never Pass a Church without
recognizing Christ within:
“Gloria tibi, Domine!” (Glory to You,
Lord!), or “Laus (or Gloria) tibi, Domine” (Praise to
You, Lord!). A devout Catholic always makes some sign of recognition
of Christ in the Most Holy Sacrament of the Altar when he passes
a Church. This is accompanied by tracing the Sign of the Cross
on our forehead or over our heart. When this becomes instinctual
(as it had been prior to Vatican II) it will assist us in recognizing
Who abides there and for what reason. It is the instinctive
call to holiness.
Holy Communion on your Knees
Remarkably, this is no longer the norm in modern
Novus Ordo Masses. Saint Francis himself, it is said,
refused Holy Orders (becoming a priest) because he did not think
himself worthy to hold the Sacred Body of Christ in his
hands. You may be reproached by the priest in
your parish for not following the “approved posture” adopted
by the diocese or the USCCB. As Saint Peter responded to those
who discouraged his preaching the Gospel,
“Is it better to obey God, or men?”
10 For 2000 years Holy Communion was received
this way, and nowhere in the documents of Vatican II does it
suggest otherwise. Would you approach
Christ in less an attitude of humility and adoration?
Do not fear being scorned for what others may ridicule as your
“sanctimony”. It is Christ Himself you kneel before!
What thought of anyone else should occupy your
mind? For God’s sake get on your knees!
Honor the Saints and Martyrs
They, not your “Parish Council” are your faithful
and eternal friends. If they are no longer honored in the present
Martyrology, honor them still, and invoke their aid and protection.
Remain in their company, who behold the face of God in
Heaven. It is the Company to which you are called!
promised us that the very Gates of Hell will not prevail against
the Church. And yes, the Church, as we limply excuse ourselves,
is “made up of sinners.” But it is also made
up of saints. That is our universal vocation: to be
nothing less than saints, whatever our earthly vocation. But we
are not saints yet. As Saint Francis famously said, “Let us begin.
For up to now we have done nothing.” Do not be afraid of sanctity.
It is the very character of the image in which you have been created.
Whatever the Church now suffers on earth it has suffered
before, if not on so vast a scale.
And that is precisely why your call to sanctity
is so vital. You must pursue the sanctity that the
Church at present appears to have lost, or spurns as too onerous
… too “otherworldly” in this “Age of Man”. You must
be the sign of contradiction that is the Sign of the Cross, and
Him Who was crucified upon it for you. You must be in
the world but not of the world, for Saint John warns
not the world, nor the things which are in the world. If
any man love the world, the charity of the Father is not in
him. For all that is in the world is the concupiscence of the
flesh, and the concupiscence
of the eyes, and the pride of life, which is not of the Father,
but is of the world. And the world passeth away, and the concupiscence
thereof: but he that doth the will of God, abideth for ever.”
world — and the empty love and praise of the world! Keep all that
is holy before you and this day begin to dwell already in
the Mansion prepared for you by Christ before the foundation of
Boston Catholic Journal
4 “In AD 642, Alexandria was captured by the Muslim
army of Amr ibn al `Aas. Several later Arabic sources describe the
library's destruction by the order of
Caliph Omar. Bar-Hebraeus, writing
in the 13th century, quotes Omar as saying to Yaḥyā al-Naḥwī:
“If those books are in agreement with the Quran, we have no need
of them; and if these are opposed to the Quran, destroy them.”
Later scholars are skeptical of these stories, given the range
of time that had passed before they were written down and the political
motivations of the various writers.
5 I Cor. 11.29
6 St. Luke 1.48
7 St. John 19.26
8 Philippians 2.12, 2 Cor. 13.15.
9 St. Mat. 7.13
10 Acts 5.29
11 1 John 2.15-17
12 St. John 14.6
An invaluable source for historically authentic Catholic teaching
including the writings of the Church Fathers can be found
Baltimore Catechism — universally used by the Catholic
Church until it was discontinued following Vatican II can be found
(and downloaded as a PDF) at:
. It presents a clear, concise, and readily understandable
presentation of our Holy Catholic Faith. We encourage you
to explore it.
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