Tuesday, December 28, 2010

The Big Silence

This is a documentary that aired on BBC. It is available on Youtube in 12 parts. Here is the video 1/12:

Monday, December 27, 2010

Feast Day of St. John the Apostle

From here

Paul VI Audience Hall
Wednesday, 9 August 2006
John, the theologian
Dear Brothers and Sisters,
Before the holidays I had begun sketching small portraits of the Twelve Apostles. The Apostles were Jesus' travelling companions, Jesus' friends. Their journey with Jesus was not only a physical journey from Galilee to Jerusalem, but an interior journey during which they learned faith in Jesus Christ, not without difficulty, for they were people like us.
But for this very reason, because they were Jesus' travelling companions, Jesus' friends, who learned faith on a journey that was far from easy, they are also guides for us, who help us to know Jesus Christ, to love him and to have faith in him.
I have already commented on four of the Twelve Apostles: Simon Peter; Andrew, his brother; James, the brother of St John; and the other James, known as "The Lesser", who wrote a Letter that we find in the New Testament. And I had started to speak about John the Evangelist, gathering together in the last Catechesis before the holidays the essential facts for this Apostle's profile.
I would now like to focus attention on the content of his teaching. The writings that we want to examine today, therefore, are the Gospel and the Letters that go under his name.
If there is one characteristic topic that emerges from John's writings, it is love. It is not by chance that I wanted to begin my first Encyclical Letter with this Apostle's words, "God is love (Deus caritas est); he who abides in love abides in God, and God abides in him" (I Jn 4: 16). It is very difficult to find texts of this kind in other religions. Thus, words such as these bring us face to face with an element that is truly peculiar to Christianity.
John, of course, is not the only author of Christian origin to speak of love. Since this is an essential constituent of Christianity, all the New Testament writers speak of it, although with different emphases.
If we are now pausing to reflect on this subject in John, it is because he has outlined its principal features insistently and incisively. We therefore trust his words. One thing is certain: he does not provide an abstract, philosophical or even theological treatment of what love is.
No, he is not a theoretician. True love, in fact, by its nature is never purely speculative but makes a direct, concrete and even verifiable reference to real persons. Well, John, as an Apostle and a friend of Jesus, makes us see what its components are, or rather, the phases of Christian love, a movement marked by three moments.
The first concerns the very Source of love which the Apostle identifies as God, arriving at the affirmation that "God is love" (I Jn 4: 8, 16). John is the only New Testament author who gives us definitions of God. He says, for example, that "God is spirit" (Jn 4: 24) or that "God is light" (I Jn 1: 5). Here he proclaims with radiant insight that "God is love".
Take note: it is not merely asserted that "God loves", or even less that "love is God"! In other words: John does not limit himself to describing the divine action but goes to its roots.
Moreover, he does not intend to attribute a divine quality to a generic and even impersonal love; he does not rise from love to God, but turns directly to God to define his nature with the infinite dimension of love.
By so doing, John wants to say that the essential constituent of God is love and hence, that all God's activity is born from love and impressed with love: all that God does, he does out of love and with love, even if we are not always immediately able to understand that this is love, true love.
At this point, however, it is indispensable to take another step and explain that God has concretely demonstrated his love by entering human history through the Person of Jesus Christ, incarnate, dead and risen for us.
This is the second constitutive moment of God's love. He did not limit himself to verbal declarations but, we can say, truly committed himself and "paid" in the first person.
Exactly as John writes, "God so loved the world", that is, all of us, "that he gave his only Son" (Jn 3: 16). Henceforth, God's love for humanity is concretized and manifested in the love of Jesus himself.
Again, John writes: "Having loved his own who were in the world, he loved them to the end" (Jn 13: 1). By virtue of this oblative and total love we are radically ransomed from sin, as St John writes further: "My little children... if any one does sin, we have an advocate with the Father, Jesus Christ, the righteous; and he is the expiation for our sins, and not for ours only but also for the sins of the whole world" (I Jn 2: 1-2; cf. I Jn 1: 7).
This is how Jesus' love for us reaches us: by the pouring out of his own Blood for our salvation! The Christian, pausing in contemplation before this "excess" of love, cannot but wonder what the proper response is. And I think each one of us, always and over and over again, must ask himself or herself this.
This question introduces us into the third moment of the dynamic of love: from being the recipients of a love that precedes and surpasses us, we are called to the commitment of an active response which, to be adequate, can only be a response of love.
John speaks of a "commandment". He is, in fact, referring to these words of Jesus: "A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another" (Jn 13: 34).
Where is the newness to which Jesus refers? It lies in the fact that he is not content with repeating what had already been requested in the Old Testament and which we also read in the other Gospels: "You shall love your neighbour as yourself" (Lv 19: 18; cf. Mt 22: 37-39; Mk 12: 29-31; Lk 10: 27).
In the ancient precept the standard criterion was based on man ("as yourself"), whereas in the precept to which John refers, Jesus presents his own Person as the reason for and norm of our love: "as I have loved you".
It is in this way that love becomes truly Christian: both in the sense that it must be directed to all without distinction, and above all since it must be carried through to its extreme consequences, having no other bounds than being boundless.
Those words of Jesus, "as I have loved you", simultaneously invite and disturb us; they are a Christological goal that can appear unattainable, but at the same time they are an incentive that does not allow us to ensconce ourselves in what we have been able to achieve. It does not permit us to be content with what we are but spurs us to keep advancing towards this goal.
In The Imitation of Christ, that golden text of spirituality which is the small book dating back to the late Middle Ages, on this subject is written: "The love of Jesus is noble and generous: it spurs us on to do great things, and excites us to desire always that which is most perfect. Love will tend upwards and is not to be detained by things beneath. Love will be at liberty and free from all worldly affections... for love proceeds from God and cannot rest but in God above all things created. The lover flies, runs and rejoices, he is free and not held. He gives all for all and has all in all, because he rests in one sovereign good above all, from whom all good flows and proceeds" (Thomas à Kempis, The Imitation of Christ, Book III, Chapter V, 3-4).
What better comment could there be on the "new commandment" spelled out by John? Let us pray to the Father to be able, even if always imperfectly, to live it so intensely that we share it with those we meet on our way.

Thursday, December 23, 2010

Christmas Blog Post from Called to Communion

This is a post by Bryan Cross at www.calledtocommunion.com. I am posting this in its entirety in order to include the video below.

Joyeux Noël

Dec 23rd, 2010 | By Bryan Cross | Category: Blog Posts
Advent is not only about the coming of Christ into the world, it is also about the coming of His Kingdom, the Church that He establishes. This is why the first reading on the first Sunday of Advent is about the Church, from the prophet Isaiah:

“It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, and many peoples shall come, and say: “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall decide for many peoples; and they shall beat their swords into plowshares, and their spears into pruning hooks.” (Isaiah 2:2-4)
The mountain of the house of the Lord is the Church, which God sets up supernaturally in the time of the fourth man-made kingdom, according to Daniel’s dream.1 According to Isaiah this Kingdom of the Messiah is catholic (i.e. universal) in the sense that all the nations shall stream to it. Moreover, this Kingdom is visible, not only because people can go to it, but because it has a teaching authority that can issue the law, and the word of the Lord for the peoples of all the nations. In addition, not only does the Kingdom have the authority to judge disputes between individuals (cf. Matt 18:17, 1 Cor 6:1-6) it has the authority to judge between nations, such that they do not need to war against each other. Even the nations are each to be subject to the higher visible authority of Christ’s Church.
Regarding this, there are two possible opposing errors. One is the notion that man can bring about peace among the nations on his own, without Christ and without the Church. This is the error of the Antichrist.2 The second error is the notion that Christ did not establish a visible Kingdom, or will do so only after He comes again. This is the Protestant error which denies that Christ founded a visible Church, and instead adopts an ecclesial docetism according to which in the present era Christ has founded only an invisible Church.3
Outside of the United Nations building in New York, is a sculpture titled “Let Us Beat Swords into Plowshares” by Evgeniy Vuchetich. It was a gift from the USSR to the United Nations in 1959, and was obviously inspired by this passage in Isaiah. But when Isaiah speaks of beating swords into plowshares, he is speaking of the peace that follows the obedience of faith, as nations stream into the universal Church. He is not speaking of a peace that man gives himself apart from Christ, but of a peace that comes only from above, supernaturally; this grace comes to us through the Church and through the sacraments Christ has established in her. The beating of swords into plowshares in this way depends on the keys of the Kingdom, which Christ gave to Peter. (Matthew 16:19)
“Let Us Beat Swords into Plowshares”
“Christ Giving the Keys to St. Peter”
Lorenzo Veneziano (1369)
This is one more reason why the schisms that divide Protestants, Orthodox and Catholics are all the more tragic, because they hinder the messianic purpose of the Church, by hiding from the world the unity Christ offers to all men through full communion with His Body, the Church. Peace on earth is not just inner peace within the individual; it is peace among and between the nations. And it comes from Christ, through His Church, as all the nations are gathered into the one, holy, catholic and apostolic Church that He founded.
I was reminded of this recently by a scene in the film Joyeux Noël (see the video below), depicting an actual event that occurred on December 24, 1914, during World War I. Soldiers from Germany, Scotland, and France were in trenches so close together that they could hear each other talking. But on Christmas Eve, something happened that made them put down their guns, play soccer together, and even worship together, as they participated in a Latin liturgy. Obviously they were not all Catholics. But, even so, they still shared enough Christian heritage, culture and spirituality to recognize the importance of commemorating that sacred night.
This following scene is just a shadow, a dim reflection, of the supernatural unity that Christ has established in His Church, and into which He is now, in this present age, calling all the nations of the world.

“In thee shall all the nations of the earth be blessed.” (Gen 12:3)
“The light shines in the darkness, and the darkness did not comprehend it.” (John 1:5)
To all our readers, may you have a blessed Christmas, and may we all be instruments of His peace, as Christ through the Church continues to break down the walls that divide us, and bring all the nations into the communion of the Holy Trinity. (Eph 2:14)

  1. And in the days of those kings the God of heaven will set up a kingdom which shall never be destroyed, nor shall its sovereignty be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand for ever; just as you saw that a stone was cut from a mountain by no human hand, and that it broke in pieces the iron, the bronze, the clay, the silver, and the gold. (Dan. 2:44-45)
  2. See “Pentecost, Babel, and the Ecumenical Imperative.” []
  3. See “Christ Founded a Visible> Church.” []

Catholicism Series Preview

This series is due out in 2011. You can watch this video in HD (bottom right).

Find out more at http://www.wordonfire.org/

Wednesday, December 22, 2010

Advent: The Crib and the Cross

From Father Steve Grunow at Word on Fire

Today, Father Steve comments on the nature of the various genres of seasonal songs, reflecting upon the original intent of proper Christmas carols: to connect the Incarnation with the redemptive power of the crucifixion, thereby emphasizing the Messianic nature of the Christ child in the manger. 

Our production manager at Word on Fire gathered her family together to trim the tree, and to accompany the festive occasion, she asked her husband to put on some Christmas music. He did, but mistakenly entered “holiday” when selecting an itunes radio station, and soon the family was decking the halls to the sound of Madonna’s “Holiday”- definitely not the Christmas song that our production manager had in mind. This story led our team to speculate as to the differences in Christmas songs, noting the distinction of a Christmas hymn (written specifically for a liturgical setting), a Christmas Carol (a folksong that expresses the revelation of Christ’s birth) and a holiday song (the example being Mariah Carey warbling that all she wants for Christmas is “you”). When asked if I had a favorite “song of the season,” I cited the haunting Appalachian carol, I Wonder as I Wander:
I wonder as I wander,
Out under the sky
Why Jesus our Savior
Did come for to die
For poor ordinary people
Like you and like I
I wonder as I wander out under the sky.
The song begs the question of the “why” of the Incarnation even further with this plaintive appeal:
If Jesus had wanted for any old thing
A star in the sky or a bird on the wing
For all of God’s angels in heaven for to sing
He surely could have had it
For he is their King.
In other words, Christ could have had anything, but what he chose was to be born as a man, and in choosing this, he chose to die. The “wonder” of the song is discerned in the startling revelation that the reason for the Lord’s decision to be “born for to die” was because of us. He did this all for us- not because he had to, but because we needed him to do it, an act of generosity that is made even more mysterious by the fact that there was nothing all that special about us that would have made us deserving of such generosity. Being high and mighty is really an illusion. We all are, as the song says, “poor ordinary people.”   As to why this particular carol is my favorite is that it not only deftly combines the profundity and simplicity of Christian proclamation but that it does so in such a way that is absolutely bracing. We should all be in wonder about the mysterious revelation of Christ’s Incarnation, not as a sentimental event that is to be situated in a fantasia on winter themes, but as an event incomparably and inescapably important all year round and into eternity.
The best of Christmas carols, which express not only the mystery of Christ’s holy birth, but also the total event of the Incarnation, are remarkably devoid of the sentimentality that has become synonymous with so many songs associated with the Christmas season. In respect to their theology, these carols are often extensions of the kinds of insights that one comes across in the Fathers of the Church who were able to correlate the events of Christ’s nativity to the Paschal Mystery; the wood of the stable foreshadows the wood of the cross and the swaddling clothes represent his burial shroud. We do not arrive at the scene of Christ’s birth and discover an event that can be abstracted from the rest of his revelation- what is presented to us in Bethlehem mysteriously contains within itself the events of Golgotha. This kind of connection between the manner in which Christ comes into the world and the manner in which he leaves it can be seen in some representation of the birth of Christ in which his Mother has placed the Holy Child in a manger that looks very much like a tomb. Such imagery is likely off putting to culture that will broker no opposition to either its insistent on “holiday” cheerfulness or its preference for a religion that must prompt nothing in the faithful other than positive feelings. The fact is that the connection between Christ’s birth and his death is an inescapable consequence of the Incarnation and that so many of the contemporary songs of Christmas are not willing to admit or appreciate this truth is not to their credit.
The Appalachian carol is not alone in its insistence that we consider the totality of the Incarnation as contained within the mystery of Christ’s birth. An even older carol, The Holly and the Ivy, describes the significance of these familiar Christmas decorations as symbols of the passion of Christ:
The holly bears a berry, as red as any blood…
The holly bears a prickle, as sharp as any thorn…
The holly bears a bark, as bitter as any gall…
After each of these references to the Passion we are reminded “and Mary bore sweet Jesus Christ on Christmas day in the morn.” In other words, we are told of the connection between Christ’s birth and his suffering. One can rejoice at his coming into the world as one like us, but one should not ignore what this will mean for Christ- that he will suffer and die. 
Another example of this occurs in two carols of Christmas that retain some measure of popularity. The second verse of What Child is This, a verse that I have noticed is often omitted in many contemporary presentations of the song, tells us this:
Nails, spear shall pierce him through
The cross be borne for me, for you.
Hail, hail the Word made Flesh,
The Babe, the Son of Mary!
Even more vivid is the description of the third gift of the Magi in the song We Three Kings:
Myrrh is mine, a bitter perfume
Breathes a life of gathering gloom
Sorrowing, sighing, bleeding dying
Sealed in the stone, cold tomb!
I have heard that references like these in carols that have become over time traditionally associated with Christmas represent the “darker side” of the holy season. The association of these songs with darkness is really misleading. Rather than casting shadows on Christmas, these references actually cast light, revealing the total mystery of the revelation of the Word made flesh. It is off-putting to contemporary Christian sensibilities but the pre-modern Christians who utilized these songs to proclaim and remember their faith understood something about the central mystery of the Christian Faith that confounds so much of modern religiosity. It is not only that our ancient forebears in the Faith were willing to tell the truth of the Incarnation boldly and without qualification, but they were also able to express this truth with a sense that something overwhelmingly positive had been accomplished by Christ’s willingness to not only be born, but also to suffer and die. The delightful retelling of the joys of the Mother of God expressed in the carol “The Joys of Mary insists:
The next good joy our Mary had
It was the joy of six
To see her own son Jesus Christ
To bear the crucifix.
More is going on in these lyrics than just an attempt to find a word that rhymes with six. Why would it be a joy for Christ’s mother to see her son bear the cross, an event that to most modern Christians seems a tragic event? The carol acknowledges in this paradoxical association of the cross with joy precisely what the death of Christ accomplishes- it is not a tragic end to his existence, but a new beginning- for Christ and for all humanity. The carol The Holly and the Ivy notes the same joy-filled paradox as it celebrates:
The holly and the ivy
Now both are full well grown
Of all the trees that are in the wood
The holly bears the crown.
O the rising of the sun
And the running of the deer
The playing of the merry organ
Sweet singing of the choir.
The fact that the holly bears into the world testimony to the suffering of Christ is not a truth to be lamented, but something that is recognized as the highest honor and an occasion of joy. Why? Because of a recognition that that the suffering and death of Christ, a necessary consequence of the Incarnation, is not a tragedy, but the occasion of the restoration of humanity in its relationship with God. This is precisely what God in Christ wanted for us when he chose “to be born for to die” and it is precisely this startling revelation that the best carols and hymns of Christmas are willing to present without any equivocation:
Glorious now
Behold him arise
King and God and Sacrifice
Alleluia, Alleluia
Earth to heav’n replies!

ChurchFathers.org Quote(s) of the Week


Peter's Primacy

"Among these [apostles] Peter alone almost everywhere deserved to represent the whole Church. Because of that representation of the Church, which only he bore, he deserved to hear ‘I will give to you the keys of the kingdom of heaven’" (Sermons 295:2 [A.D. 411]).

 "Some things are said which seem to relate especially to the apostle Peter, and yet are not clear in their meaning unless referred to the Church, which he is acknowledged to have represented in a figure on account of the primacy which he bore among the disciples. Such is ‘I will give unto you the keys of the kingdom of heaven,’ and other similar passages. In the same way, Judas represents those Jews who were Christ’s enemies" (Commentary on Psalm 108 1 [A.D. 415]).

 "Who is ignorant that the first of the apostles is the most blessed Peter?" (Commentary on John 56:1 [A.D. 416]).

Fr. Barron's Homily: 4th Week of Advent

Sermon 520 : Herod and Joseph : Feast of the Holy Family. Listen Here

It seems as if those in worldly power rule the day. King Herod tyrannically ruled his territory, making sure he was always the most powerful. Any apparent threat to his power was quickly squashed. Herod represents all who assert themselves over and against others. He seeks the death of the other. Joseph represents those who support the other and do not see Him as a threat. By basing themselves in God, other people are not threats but brothers and sisters. Christianity will always be foolish to those who aspire to power.

Sunday, December 19, 2010

Mary Revealed through Scripture

This video has been listed on the Video page of this blog for awhile, but I felt the need to feature it in its own blog post. It highlights the importance of understanding the relationship between the Old and New Testaments in order to properly interpret revealed truths. One way this is accomplished is through typology.

Steve Ray coments on typology:
"We all know that the Old Testament is full of stories, people, and historical events. A type is a person, thing, or event in the Old Testament that foreshadows something in the New Testament. It is like a taste or a hint of something that will be fulfilled or realized. Types are like pictures that come alive in a new and exciting way when seen through the eyes of Christ’s revelation. Augustine said that "the Old Testament is the New concealed, but the New Testament is the Old revealed" (Catechizing of the Uninstructed 4:8).

The idea of typology is not new. Paul says that Adam was a type of the one who was to come—Christ (Rom. 5:14). Early Christians understood that the Old Testament was full of types or pictures that were fulfilled or realized in the New Testament.

Here are a few more examples of biblical typology:
  • Peter uses Noah’s ark as a type of Christian baptism (1 Pet. 3:18–22).
  • Paul explains that circumcision foreshadowed Christian baptism (Col. 2:11–12).
  • Jesus uses the bronze serpent as a type of his Crucifixion (John 3:14; cf. Num. 21:8–9).
  • The Passover lamb prefigures the sacrifice of Christ (1 Cor. 5:7).
  • Paul says that Abraham "considered that God was able to raise men even from the dead; hence, figuratively speaking, he did receive him back" (Heb. 11:19)."

This video can be viewed in HD

Friday, December 17, 2010

ChurchFathers.org Quote(s) of the Week

Cyprian of Carthage

Peter's Primacy

"The Lord says to Peter: ‘I say to you,’ he says, ‘that you are Peter, and upon this rock I will build my Church.’ . . . On him [Peter] he builds the Church, and to him he gives the command to feed the sheep [John 21:17], and although he assigns a like power to all the apostles, yet he founded a single chair [cathedra], and he established by his own authority a source and an intrinsic reason for that unity. Indeed, the others were that also which Peter was [i.e., apostles], but a primacy is given to Peter, whereby it is made clear that there is but one Church and one chair. So too, all [the apostles] are shepherds, and the flock is shown to be one, fed by all the apostles in single-minded accord. If someone does not hold fast to this unity of Peter, can he imagine that he still holds the faith? If he [should] desert the chair of Peter upon whom the Church was built, can he still be confident that he is in the Church?" (The Unity of the Catholic Church 4; 1st edition [A.D. 251]).

Epiphanius of Salamis

Apostolic Tradition

"It is needful also to make use of tradition, for not everything can be gotten from sacred Scripture. The holy apostles handed down some things in the scriptures, other things in tradition" (Medicine Chest Against All Heresies 61:6 [A.D. 375]).

Tuesday, December 14, 2010

St. John of the Cross

From the Word on Fire website: Here      

Today is the Feast of St. John of the Cross, the 16th century Spanish mystic, poet, and saint renown for his profound writings on the contemplative life and the Dark Night of the Soul. In addition, St. John of the Cross is considered to be one of the greatest poets of the Spanish language. Today's blog post offers a sampling of this beautiful poetry-- two of St. John's short "romances" on the Incarnation and the Birth of Christ. 
In addition, watch a video taken during the filming of CATHOLICISM in Spain and listen to Father Barron and Father Steve reflect on this great saint and Doctor of the Church at the very site of his tomb.

Romance 8. The Incarnation

1. Then He called
The archangel Gabriel
And sent him to
The virgin Mary,
2. At whose consent
The mystery was wrought,
In whom the Trinity
Clothed the Word with flesh.
3. And though Three work this,
It is wrought in the One:
And the Word lived incarnate
In the womb of Mary.
4. And He who had only a Father
Now had a Mother too,
But she was not like others
Who conceive by man.
5. From her own flesh
He received His flesh,
So He is called
Son of God and of man.

Romance 9. The Birth

1. When the time had come
For Him to be born
He went forth like the bridegroom
From his bridal chamber,
2. Embracing His bride,
Holding her in His arms,
Whom the gracious Mother
Laid in a manger
3. Among some animals
That were there at that time.
Men sang songs
And angels melodies
4. Celebrating the marriage
Of two such as these.
But God there in the manger
Cried and moaned;
5. And these tears were jewels
The bride brought to the wedding.
The Mother gazed in sheer wonder
On such an exchange:
6. In God, man’s weeping,
And in man, gladness,
To the one and the other
Things usually so strange.


Monday, December 13, 2010

The Church Fathers on the Eucharist

From Tim Troutman @ Called to Communion

The claim that the Church fathers believed in Transubstantiation is not a claim that any particular father commanded a precise understanding of the doctrine as formulated by Trent. Any given Church father could no sooner express this doctrine precisely in its developed form than could any given ante-Nicene father express the Niceno-Constantinoplitan doctrine of the Trinity. Yet this does not mean either that they did not believe it, or even that it existed in mere “seed form.” The Nicene doctrine of the Trinity can be detected not only in the early Christian writings and in the New Testament, it is an unavoidable development. That is, anything other than the Niceno-Constantinopolitan doctrine of the Trinity would be contrary to the Tradition of the Church. Likewise, the affirmations that the fathers made about the Eucharist were not only compatible with Transubstantiation, they were incompatible with anything less. Continue Reading Here

Wednesday, December 8, 2010

Journey Home: Dr. David Anders

Here is the entire Jouney Home episode featuring Dr. David Anders, convert to Catholicism from Calvinism.

ChurchFathers.org Quote of the Week



"[The bishop conducting the ordination of the new bishop shall pray:] God and Father of our Lord Jesus Christ. . . . Pour forth now that power which comes from you, from your royal Spirit, which you gave to your beloved Son, Jesus Christ, and which he bestowed upon his holy apostles . . . and grant this your servant, whom you have chosen for the episcopate, [the power] to feed your holy flock and to serve without blame as your high priest ministering night and day to propitiate unceasingly before your face and to offer to you the gifts of your holy Church, and by the Spirit of the high priesthood to have the authority to forgive sins, in accord with your command" Apostolic Tradition3 [A.D. 215]).

Monday, December 6, 2010

Dr. David Anders on The Journey Home Tonight

Dr. David Anders on The Journey Home Tonight

From calledtocommunion.com:
Tonight (Monday, Dec 6) at 8:00 P: M EST, Dr. David Anders will be live on EWTN’s The Journey Home. Dr. Anders earned an M.A. from Trinity Evangelical Divinity School in 1995, and a Ph.D. from the University of Iowa in 2002, in Reformation history and historical theology.

First hand research into John Calvin’s theology led him to the realization that contemporary Calvinism had wandered a great distance from some of the most passionately held theological convictions of John Calvin himself. Calvin had the highest regard for the Lord’s Supper, Baptism, and Church unity, whereas many Reformed thinkers today regard these aspects of the faith indifferently, often referring to them as “second tier” issues. Dr. Anders did a previous interview on EWTN which focused on his discovery of the historical John Calvin. Tonight, however, Dr. Anders will have a chance to focus more on his personal journey from the familiar world of Calvinism, into the mysterious riches of the Catholic faith. Dr. Anders is a brilliant and extremely articulate theologian with passionate heart for Christ. Don’t miss the chance to hear his story tonight.

Thursday, December 2, 2010

Why were some books not included in the Bible?

Jimmy Akin answers a question about why some books where excluded from the canon of Scripture.

Wednesday, December 1, 2010

ChurchFathers.org Quote of the Week



"[The Gnostic disciples of Marcus] have deluded many women. . . . Their consciences have been branded as with a hot iron. Some of these women make a public confession, but others are ashamed to do this, and in silence, as if withdrawing from themselves the hope of the life of God, they either apostatize entirely or hesitate between the two courses" (Against Heresies 1:22 [A.D. 189]).

Go to http://www.churchfathers.org/ for more.