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” … dare we say, 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 50 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
Everything 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gender — has supplanted, displaced, and superseded the numinous,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 from it.
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
The Leaven of the
What historical 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?
In 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.
First, let 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.
Indeed, 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?
If indeed 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.”
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”,
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
Accompanying 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 post-Christian world?
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 to Mass?
This is 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
... now 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 Director?
Good luck 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 visit
(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-not-so-little-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
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.
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.
Personal 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.
Immerse 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 precedes 1950, politely
put it down despite the rave reviews of any nominally Catholic source,
to say nothing of any secular source.
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 Rogerian psychology.
The 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 teaching.
Apart from 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
Many of 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
So How do We Get Back?
A soul at a time, beginning
with our own.
Let 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.
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 …
but Discerning 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.
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 Sins do.
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.
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.
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.
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!
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!
Christ Himself 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 us,
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
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.”
Spurn the 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 the world.
Boston Catholic Journal
April 19, 2017
Printable PDF Version
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
indispensable 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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