Archive for February, 2012

Shortness of this life, and eternity

Monday, February 13th, 2012

I was talking recently to an individual about a certain cleric who is in bad health and is preparing for his death. It may happen that he will pass away at any moment or be recovered from his illness to live a few more years. It dawned on me again, as to my own mortal existence and the shortness of time.

Already, it seems to me that my life is passing by very quickly. The memories of my childhood and growing up appear to be for a moment, and now I am already an adult. I had so much dreams and wanted to do so much. But, of course, in the innocence of youth, life already appears to be everlasting.

The reality of death was a scary thing and even soul-wrenching for a child of elementary grade. It would be the last thing that they want to think about.

What is beyond that mystery of death? Why do people die? But it seems impossible that I should die because I feel so alive and not wanting to die! How can I have so much desire to live and be snapped out of existence like I have no memories or will to live?

Those were the many questions even a child could ask him or herself. Perhaps not as elaborate, but the idea and forcefulness are similar. People die don’t die in order to die, but rather to live. The greatness of life is the fact that this life in the present order of things will not last forever! What would this life be if nobody dies? It would be chaotic and stressful! Yet, there is hope for those who want to be freed!

The fact that people past from this life in order to live a life of perfect happiness is a longing desire for many. This is what awaits those who deserve such fate, when their souls are not stained with grave sins on their souls, but only original sins.

What about those who are washed from original sins? Even perfect natural happiness are accompanied with divine love and grace, this is what awaits those who are able to have the love of God.

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Examining the Current Status of ‘Communicatio in Sacris’

Thursday, February 9th, 2012

If it can be said, that consequently after Vatican Council II, there has been a shift in the understanding of the teaching on “communicatio in sacris”. For better or for worse, what we have witnessed after the Council is a terrible crisis of moral laxity and doctrinal abuse shown through the actions by members of the hierarchy of the Church with the ecumenical program and dialogue. Without accusing of religious apostasy, such actions have caused harm and scandal to the Church from within and throughout, even of reinforcing Protestants of their view on the Church and Bible.

Could there be room for doubt and misinterpretation on the true intent of such actions in order to bring about the desired unity within the Church and people of other religious beliefs? Is it possible that a more developed view has been pastorally (and theoretically) proposed in order to bring about the formal distinction of ‘communicatio in sacris’ and other forms of ‘communicatio’. Perhaps by reinforcing the former doctrinal discipline with much greater distinction from its cause can there be true interpretation of the latter for the cause of unity among peoples. These are only theories, of course, which speak volumes against abuses we have been exposed to since the Council.

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The problem of sedevacantism

Wednesday, February 8th, 2012

This article is by no means supposed to refute the doctrinal thinking of sedevacantism. Whatever basis or principle is used to justify such moral decision will be left out until there is a reasonableness to argue against the incomplete theory. Here I will mainly focus on the social aspect and conflict that have arisen among sedevacantist groups. It may convince a person that it is just an extension of politics for much division rather than a unity in the Church, of which we all can hope for.

First, the social condition from which sedevacantism sprang shows us that from the very beginning there was confusion and unbeknown factors. The rock of Peter has become the molding pot for a lay person to form liken to his vision of the Church. But how can we be satisfied with authoritative solution if the theory is an ongoing problem, the problem of management and accountability, jurisdiction and authority? The visibility of the Church is adversely affected by such intrusion of a foreign entity that it would result in a total destruction or catastrophic scenario for the hierarchy of the Church.

The point here is that we have no principle or form of unity among Catholics. The common consent of the laity or even irregular clerics cannot be the factor which unites Catholics. It has been shown to be to the contrary, and with myriad consequences. We have a state of infighting, inter fighting, and confusion which blurs even the line between reality and fantasy from such constructive arguments.

The establishment of a true hierarchy or men of clerical authority is all the more shown to be important than we have ever thought! When it is no more, we become socially and even morally divisive. When it is taken away from us, the awareness of its implications is all the more apparent! Where do we even begin for a restoration if an end was already in sight? We are faced with a fundamental problem that cannot be overcome, humanly speaking!

to be continued

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Religious Liberty From the Edict of Milan

Tuesday, February 7th, 2012

Has religious liberty for all been allowed before in Rome?

Here’s a sample of “The Edict of Milan”:

When I, Constantine Augustus, as well as I, Licinius Augustus, fortunately met near Mediolanurn (Milan), and were considering everything that pertained to the public welfare and security, we thought, among other things which we saw would be for the good of many, those regulations pertaining to the reverence of the Divinity ought certainly to be made first, so that we might grant to the Christians and others full authority to observe that religion which each preferred; whence any Divinity whatsoever in the seat of the heavens may be propitious and kindly disposed to us and all who are placed under our rule. And thus by this wholesome counsel and most upright provision we thought to arrange that no one whatsoever should be denied the opportunity to give his heart to the observance of the Christian religion, of that religion which he should think best for himself, so that the Supreme Deity, to whose worship we freely yield our hearts) may show in all things His usual favor and benevolence. Therefore, your Worship should know that it has pleased us to remove all conditions whatsoever, which were in the rescripts formerly given to you officially, concerning the Christians and now any one of these who wishes to observe Christian religion may do so freely and openly, without molestation. We thought it fit to commend these things most fully to your care that you may know that we have given to those Christians free and unrestricted opportunity of religious worship. When you see that this has been granted to them by us, your Worship will know that we have also conceded to other religions the right of open and free observance of their worship for the sake of the peace of our times, that each one may have the free opportunity to worship as he pleases; this regulation is made we that we may not seem to detract from any dignity or any religion.

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No Salvation Outside the Catholic Church dogma

Monday, February 6th, 2012

Extra Ecclesiam Nulla Salus escapes the minds of many individual Catholics today as a dogma of faith which must be held in order to be a faithful member of the Catholic Church. To the present day, the truth of this doctrine is being doubted by the increasing majority of Catholics worldwide, due to poor catechesis and failure of the hierarchy to defend this doctrine.

What is it about personal human conviction that trumps this article of truth? In modern times, truth established by man comes from inner feelings and interior disposition. The effort of man to defend truth has become what he believes to be true, therefore must be respected by everyone. Or, he may following the line of think that ‘what is true for me, may not be true for you’ mentality. This is what the world has taught us or, rightly so, this is what humanity is thinking.

No longer is it a truth that is revealed by God and taught by His apostolic successors in a religious formal setting. Modern thinking has taken on the notion that man has becoming his own God, so to speak. Quite frankly, this is a fallacy. Sadly to say, it is a world that we live in.

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No Substitute for Baptism

Sunday, February 5th, 2012

Is it not true that Mary Magdalen was a saint from that moment in which Christ forgave her because she loved much? And yet we are not aware that she was then baptized. Is it not true that the Holy Innocents did not receive the Sacrament of Baptism? Also, that some of the canonised saints were only catechumens, and so forth? Now, it will promote tidiness and clarity of thought if we deal with this difficulty by proposing to ourselves these two questions, and by answering them:

First, Has Christ instituted any other positive means of regeneration besides baptism, either by way of addition to or exception from the law of baptism? Secondly, Is it not possible that, from the very nature of things which precedes all positive law and is allowed for in positive law, it might happen that a person could receive justification without the actual reception of the Sacrament of Baptism?

We answer the first of these questions in the negative. We cannot admit any other means of salvation positively instituted by Christ, for the very good reason that his positive law has provided one means and only one. If, therefore, any theories are advanced on the question of salvation which involve the recognition of some means of salvation positively instituted by Christ, other than baptism, such theories must immediately be rejected as at least erroneous. Attempts of this kind have been made from time to time. The best known is that of the theologian Cajetan, who expressed the opinion that in the case of infants dying in the mother’s womb, the prayers of the parents could secure the justification and salvation of the children. He thought that a blessing of the child in the womb, given in the name of the Blessed Trinity, would secure this.

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