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The Ten Commandments

Posted by lee on June 20, 2011 at 8:00 AM Comments comments (194)


Catholic Catechism


"Teacher, what must I do . . .?"

2052 "Teacher, what good deed must I do, to have eternal life?" To the young man who asked this question, Jesus answers first by invoking the necessity to recognize God as the "One there is who is good," as the supreme Good and the source of all good. Then Jesus tells him: "If you would enter life, keep the commandments." And he cites for his questioner the precepts that concern love of neighbor: "You shall not kill, You shall not commit adultery, You shall not steal, You shall not bear false witness, Honor your father and mother." Finally Jesus sums up these commandments positively: "You shall love your neighbor as yourself."1

2053 To this first reply Jesus adds a second: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me."2 (Jesus answered,"if  you wish to be perfect go and sell all that you posses and give the money to the poor and you will  become the owner  of a treasure in heaven .Then come back and  follow me"..Mt 19:21)This reply does not do away with the first: following Jesus Christ involves keeping the Commandments. The Law has not been abolished,3 (Mt  5:17....Do not  think that I have come to remove the Law and  the Prophets.I have not come to remove but to fulfill them.)  but rather man is invited to rediscover it in the person of his Master who is its perfect fulfillment. In the three synoptic Gospels, Jesus' call to the rich young man to follow him, in the obedience of a disciple and in the observance of the Commandments, is joined to the call to poverty and chastity.4 The evangelical counsels are inseparable from the Commandments.

2054 Jesus acknowledged the Ten Commandments, but he also showed the power of the Spirit at work in their letter. He preached a "righteousness [which] exceeds that of the scribes and Pharisees"5 as well as that of the Gentiles.6.(Mt 5:46-47...If you  love those who  love you,what is  special about that? And if you  are friendly only to your friends,what is  so exceptional about that? do not even the pagans do as much?)    He unfolded all the demands of the Commandments. "You have heard that it was said to the men of old, 'You shall not kill.' . . . But I say to you that every one who is angry with his brother shall be liable to judgment."7

2055 When someone asks him, "Which commandment in the Law is the greatest?"8(Mt  22:36...Teacher, which is the most  important commandment in the Law?" ) Jesus replies: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the greatest and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the prophets."9(Mt 22:37-40.....Jesus answered,  "You shall love the Lord, your God with all  your heart, with all your soul and with all your mind.This is the first and  the most important of the commandments.But after this  there is another one very similar to it: You shall  love your neighbor as yourself.The  whole Law and the Prophets  are founded on these two commandments.")   .The Decalogue must be interpreted in light of this twofold yet single commandment of love, the fullness of the Law:

The commandments: "You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet," and any other commandment, are summed up in this sentence: "You shall love your neighbor as yourself." Love does no wrong to a neighbor; therefore love is the fulfilling of the law.10

The Decalogue in Sacred Scripture

2056 The word "Decalogue" means literally "ten words."11 God revealed these "ten words" to his people on the holy mountain. They were written "with the finger of God,"12 unlike the other commandments written by Moses.13 They are pre-eminently the words of God. They are handed on to us in the books of Exodus14 and Deuteronomy.15 Beginning with the Old Testament, the sacred books refer to the "ten words,"16((Hosea 4:2..only perjury,lies,murder,theft and adultery ,with continual bloodshed.) but it is in the New Covenant in Jesus Christ that their full meaning will be revealed.

2057 The Decalogue must first be understood in the context of the Exodus, God's great liberating event at the center of the Old Covenant. Whether formulated as negative commandments, prohibitions, or as positive precepts such as: "Honor your father and mother," the "ten words" point out the conditions of a life freed from the slavery of sin. The Decalogue is a path of life:

If you love the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his ordinances, then you shall live and multiply.17

This liberating power of the Decalogue appears, for example, in the commandment about the sabbath rest, directed also to foreigners and slaves:

You shall remember that you were a servant in the land of Egypt, and the LORD your God brought you out thence with a mighty hand and an outstretched arm.18

2058 The "ten words" sum up and proclaim God's law: "These words the Lord spoke to all your assembly at the mountain out of the midst of the fire, the cloud, and the thick darkness, with a loud voice; and he added no more. And he wrote them upon two tables of stone, and gave them to me."19 For this reason these two tables are called "the Testimony." In fact, they contain the terms of the covenant concluded between God and his people. These "tables of the Testimony" were to be deposited in "the ark."20

2059 The "ten words" are pronounced by God in the midst of a theophany ("The LORD spoke with you face to face at the mountain, out of the midst of the fire."21). They belong to God's revelation of himself and his glory. The gift of the Commandments is the gift of God himself and his holy will. In making his will known, God reveals himself to his people.

2060 The gift of the commandments and of the Law is part of the covenant God sealed with his own. In Exodus, the revelation of the "ten words" is granted between the proposal of the covenant22 and its conclusion - after the people had committed themselves to "do" all that the Lord had said, and to "obey" it.23 The Decalogue is never handed on without first recalling the covenant ("The LORD our God made a covenant with us in Horeb.").24

2061 The Commandments take on their full meaning within the covenant. According to Scripture, man's moral life has all its meaning in and through the covenant. The first of the "ten words" recalls that God loved his people first:

Since there was a passing from the paradise of freedom to the slavery of this world, in punishment for sin, the first phrase of the Decalogue, the first word of God's commandments, bears on freedom "I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery."25

2062 The Commandments properly so-called come in the second place: they express the implications of belonging to God through the establishment of the covenant. Moral existence is a response to the Lord's loving initiative. It is the acknowledgement and homage given to God and a worship of thanksgiving. It is cooperation with the plan God pursues in history.

2063 The covenant and dialogue between God and man are also attested to by the fact that all the obligations are stated in the first person ("I am the Lord.") and addressed by God to another personal subject ("you"). In all God's commandments, the singular personal pronoun designates the recipient. God makes his will known to each person in particular, at the same time as he makes it known to the whole people:

The Lord prescribed love towards God and taught justice towards neighbor, so that man would be neither unjust, nor unworthy of God. Thus, through the Decalogue, God prepared man to become his friend and to live in harmony with his neighbor. . . . The words of the Decalogue remain likewise for us Christians. Far from being abolished, they have received amplification and development from the fact of the coming of the Lord in the flesh.26

Conscience (CCC)

Posted by lee on January 31, 2011 at 8:00 AM Comments comments (0)

The Formation of Conscience

1783 Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. the education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings.

1784 The education of the conscience is a lifelong task. From the earliest years, it awakens the child to the knowledge and practice of the interior law recognized by conscience. Prudent education teaches virtue; it prevents or cures fear, selfishness and pride, resentment arising from guilt, and feelings of complacency, born of human weakness and faults. the education of the conscience guarantees freedom and engenders peace of heart.

1785 In the formation of conscience the Word of God is the light for our path, we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord's Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.


Posted by lee on January 31, 2011 at 7:59 AM Comments comments (0)


Description more than Prescription – A Meditation on the Gospel of the Beatitudes from the 4th Sunday of the Year

By: Msgr. Charles Pope.

The Gospel passage on Beatitudes is one of the most familiar of Scripture. Yet, though familiar, these Beatitudes remain difficult to understand. This is because they are very paradoxical. The word paradox refers to a statement that goes against the common understanding or intuition. We do not usually call the poor blessed, but rather the well off. We do not usually call those who mourn blessed or happy, rather we call joy and laughter blessed. And so forth. So the Lord is presenting us with paradox and we may struggle to grasp the truth of what he says.

It helps to explore the notion of Beatitude for a moment and then apply it to each beatitude.


1.To begin it is critical to understand that beatitude is not something we do, but something we receive. The beatitudes declare an objective reality as the result of a divine act. The indicative mood should be taken seriously, and not transformed into an imperative of exhortation, as though Jesus were saying, start being poor or meek, then God will bless you. Rather, he is saying that when the transformative power of the cross brings about in us a greater meekness, poverty of spirit and so forth we will experience that we are being blessed. Beatitude is a work of God and results when we yield to his saving work in us. We are blessed when we accept and yield to the work that God alone can do. With this understanding we can see the beatitudes not as a prescription of what we must do per se, but as a description of what a human being is like who is being transformed by Jesus Christ.


2.The Greek word is makarios and translates the Hebrew ashere. The Hebrew word is really more of an expression than just a word. It is an exclamation which might well be translated O the blessedness of…. In this sense the Hebrew ashere emphasizes that something is being described more than prescribed.


3.In ancient Greek times, makarios (blessed) referred especially to the happiness of the gods. They had achieved a state of happiness and contentment in life that was beyond all cares, labors, and even death. They lived in some other world away from the cares and problems and worries of ordinary people. In taking up this term to translate the Hebrew ashere, the New Testament teaches on the stability of beatitude, if it is from God. It is, to a large degree a stable, deep and serene beatitude not sharply affected by the vicissitudes of this world. Since the world does not give it, the world cannot take it away. There is an old saying, Happiness is an inside job. Too many people seek to locate their happiness in a world that is unstable and fickle. But the Lord wants to confer on us an inner beatitude that is deeply rooted, stable, and not easily swept away by worldly conditions. This helps explain the paradox of some of the beatitudes. Thus, one is still blessed even when poor, mourning, and persecuted. Even more, they are confirmed in their blessedness by such realities, since these things are reminders that we are not at home in this world and that God and His kingdom are our preoccupation and the source of our true beatitude.

Blessed are the poor in spirit, the kingdom of God is theirs – Who are the poor in spirit? They are those who, by God’s grace, shun anything that would deprived of the joy of being totally dependent on God. Now, all of us are dependent on God, we just don’t know it. The poor in spirit are those who delight in the experience of dependence on God.Those in the flesh strongly resist any such sense of dependence or lack of control. As such they acquire wealth, power, and resources to create the illusion that they are in control. But they are not and ultimately their whole system will fail. It is a recipe for frustration and unhappiness.

Further, control is like an addictive drug. The more we get, the more we need to feel less anxious. Our modern age illustrates this. Consider for example modern medicine through which we can control things we never could before. Fine, so now all our fears are gone right? Hmm… we have never lived so long and healthy, and yet, we have never been so anxious about our health. Worried doctors, health care professionals and pharmaceutical companies, goaded and aided by the fear mongering media warn us of one threat after another. Worried as never before our medicine cabinets fill will prescriptions and OTC meds. And still we worry. Control is an illusion and an addiction all its own. Medicine is fine, but control is still an illusion and, in the end, it seems we can never have enough of it to feel “safe.”

But how blessed are those who delight to depend on God! Who realize that every beat of their heart is His gift, that everything they have is from God and belongs to God. They not only realize this, but delight in it. They are blessed because they are free of countless fears that flow from the illusion of control.

Now Matthew adds “in spirit” because it is evident that not all who are materially poor are thereby freed of the obsession with wealth, power and the need to control. To be poor is not merely a measure of what is in my wallet, but rather, what is in my heart.

However, to be sure, wealth is a very grave danger to inheriting the kingdom. And those who have it are far less likely to experience with delight their dependence on God. Rather, they will fear it. Let’s be clear, most of the saints were broke and the Son of Man, Jesus, had nowhere to lay his head. And it makes sense that he did not for he thus had nothing to lose in terms of this world. Wealth on the other hand brings with it many fears and the strong tendency to compromise our faith. The wealthy have too much to lose and thus are filled with fears and an increasing obsession with control. This is a curse and an illusion, for the truth is the whole thing is sinking fast and no amount of temporary control is going to change that. This world is not the Kingdom, but heaven is. And how blessed are those delight to know and experience their utter poverty and dependence on God for, quite literally, everything. They already have the Kingdom by faith and that Kingdom is growing for them. The kingdom of this world however is passing away.

Blessed are those who mourn for they will be comforted – Who are those who mourn? They are those who, delighting in the Kingdom of heaven, see the awful state of most of God’s people. They see that so many do not know God, or why they were made. They see others locked in sin and darkness, often willfully. They see still others who are victims of the sins of injustice and oppression. And they mourn, and they moan, and they pray. Indeed, this beatitude is the basis of intercessory prayer and deepening love for sinners. Because I mourn I pray for the world.

Distinction – Note then the object of this beatitude is rooted in the Kingdom of God and its values, not the passing values of this world. If my Porsche is scratched, or if the stock market is down and I mourn, that’s not a beatitude.

But oh how blessed are those who mourn over what really matters and who pray. God will console them, strengthen them and encourage them. To mourn is this way is to be blessed. It is a grief that “hurts so good” for we know that it brings abundant blessings for the world as it intensifies our prayer and our own commitment to God and his Kingdom.

Blessed are the meek, for they shall inherit the earth – Anger is a very difficult passion. It can sorely vex us but is also a necessary zeal for what is right. Aristotle spoke of meekness (praotes) as the proper balance between too much anger and not enough anger. For sometimes we merely vent our anger to excess. But at other times we fail to be angry enough, and evil and injustice go unaddressed and un-resisted. But oh how blessed are those who, by God’s grace have authority over their anger. They do not unnecessarily or excessively vent their anger. But they also have the necessary zeal and courage to stand up for what is right and express righteous indignation at sin and injustice.

The meek have authority over their anger and other passions and thus will inherit the earth. How? Because self control conserves resources and uses them appropriately. But unrestricted passions dissipate resources and squander the gifts of God.

Blessed are those who hunger and thirst for righteousness, for they will be satisfied. – Many fight God and ridicule the values of God’s kingdom. Chastity, forgiveness, and mercy are especially ridiculed today. Many hunger for anything but God, you name it: wealth, power, popularity, the latest fad, anything but God. But Oh how blessed are those who hunger and thirst for the righteousness and justice of God and the values of his Kingdom. God will satisfy them with the joy of living under his law and they will rejoice to see the wisdom of His ways. They hunger for God’s word and devour it when they find it. They rejoice to see God put sin to death in them and bring about virtue. They are excited and satisfied at what God is doing in their life. They are blessed indeed.

Blessed are the Merciful for they shall obtain mercy – We live in a world that often prizes revenge and the destruction of one’s enemies. But we ought to be very careful about this for Scripture teaches that the measure that we measure to others will be measured back to us (Matt 7:2). We are also taught that if we do not forgive, we will not be forgiven (Matt 6:15) and that merciless is the judgment on the one who has shown no mercy (James 2:12). It’s just simply misguided and a bad idea to go around condemning others and throwing the book at everyone. But how blessed are those, who by God’s grace, have experienced God’s mercy and are equipped to share that mercy with others. They are able to leave most vengeance to God and, though they correct the sinner, they do not need to avenge themselves. According to God’s promise they, by showing mercy, will also experience mercy from God. They are blessed indeed.

Blessed are the Pure of Heart for they shall see God – The Greek here is really better translated as “single hearted.” It is so easy for us to be torn asunder by many contrary drives and wishes. The Book of James says that the double minded mind is unstable in all his ways! (James 1:8). But Oh how blessed are those who can say with St. Paul: this one thing I do…I press on to the prize marked out for me in Christ Jesus (Phil 3:13), or to say with the psalmist: There is only one thing I ask of the Lord: to dwell in the courts of the Lord and behold his face!(Psalm 27:4). Oh how blessed to be single-hearted, to be centered on one thing, to have but one purpose, to be undivided and uncompromised. Oh how blessed!

Blessed are the Peacemakers for they shall be called the sons of God – Everyone loves peace, but only some are actually working for it. And true peace can only be based on the truth. Hence being a peacemaker is more than being a nice guy and overlooking stuff. True peacemakers announce the kingdom and bring souls to Christ. True peacemakers strive for righteousness and justice and announce its demands. How blessed are those whom God inspires with a dedication to such work. They are indeed sons of God.

Blessed are those who are persecuted for righteousness sake for theirs is the Kingdom of God. In life we are going to suffer. It might as well be for something decent and noble. How blessed are those who, because they have loved God and his kingdom, are hated by this world. At least they share a common lot with Jesus. And they are blessed becausethey know that only false prophets are loved by all (Lk 6:26). There is a paradoxical serenity that comes from this sort of persecution for it is a sign that we are no longer of this world and that it has lost its hold on us and thus hates us (Jn15:19). Having forsaken this world and been hated by it, they are blessed because the Kingdom of God is theirs in abundance.


One of my mentors has been Fr. Francis Martin a great Scripture scholar, teacher at the Dominican House of Studies and many other places and author of many books and articles. He has also had a great ministry to priests over the years through the giving of retreats. Here are some reflections of his on today’s Gospel.



Ang Kaarawan ni Jesus

Posted by lee on December 2, 2010 at 3:20 PM Comments comments (3)

Ang Araw ng Kapanganakan ni Jesus


Tungkol naman sa tuligsang nagsasabing hindi ipinanganak sa buwan ng Disyembre, alamin natin ito sa Banal na Kasulatan. Ang lahi ng mga Judio ay mula sa lahi ni Abraham. At ayon sa kasulatan wala pang Judio or Israel noong mga panahong iyon. Si Abraham ay ipinanganak sa UR sakop ng Chaldea ay isang pagano. Pinili siya ng Diyos na maging Ama ng maraming bansa na magiging piling tao ng Diyos. Sa paglipas ng panahon ang lahing ito ni Abraham ay dumami na napakarami sa loob ng 430 taon pagkatigil nila sa bansang Ehipto. Sa bansang Ehipto maraming bagay ang kanilang natutunan bago sila lumikas sa pamumuno naman ni Moises. Sa panahong iyon ang bansang Ehipto ay sariling kalendaryo at alpabeto. Ang kanilang kalendaryp ay binubuo ng 29 at 30 araw sa loob ng isang buwan. Ang isang taon sa kanila ay binubuo ng labindalawang buwan. Noon lumikas ang mga Israelita sa Ehipto sila man ay mayroon na ring kalendaryo na binubuo rin ng tulad sa bansang Ehipto. Noong bago sila sakupin ng bansang Babylonia ang Israel ay mayroon ng bagong kalendaryong sisusunod. Ang kalendaryong ito ay gamit pa rin ng isilang si Cristo. Noong isilang si Cristo ang Judio ay nasa ilalim ng Imperyong Romano. Ang mga Romano naman ay mayroon sariling kalendaryo at tinatawag itong Julian Calendar. Ang Julian Calendar ay umiral hanggang ika-17 siglo. At noong ika-17 siglo nagkaroon naman ng panibagong kalendaryo at tinawag itong Gregorian Calendar.

Ang mga Hebreo ay may mga batas panrelihiyong sinusunod. At isa sa mga batas na ito ay ang paghahandog na ginagawa ang mga Saserdote tuwing sasapit ang ika-10 ng ika-7 buwan ng taon. Tinatawg nila ang araw na ito ng “Araw ng Bayad-Sala” (Day of Atonement).

“Sapagkat sa araw na ito gagawin ang pagtubos sa inyo upang linisin kayo, sa lahat ng inyong mga kasalanan ay magiging malinis kayo sa harap ng Panginoon” (Lev. 16:30).

“Gayon man sa ika-sampung araw nitong ika-pitong buwan ay araw ng pagtubos, magiging sa inyo’y banal na pagpupulong, at pagdadalamhatiin ninyo ang inyong mga kaluluwa, at maghahandog kayo ng handog sa panginoon na pinaraan sa apoy” (Lev. 23:27).

Ang kaugaliang ito na tinatawag nilang batas ng relihiyon ay umabot hanggang sa panunungkulan ni Zacarias na ama ni Juan Bautista.

“Ang pangkat ni Zacarias ang nanungkulan noon, at siya’y naglilingkod sa harapan ng Diyos bilang saserdote” (Lk. 1:8).

Si Zacarias ang nanunungkulan noon bilang saserdote. Sa pagsapit ng panahon ng pag-aalay ng handog para sa kasalanan ng tao. Si Zacarias ang nagkapalad na nahirang na maghandog ng kamanyang. At noon pumasok si Zacarias sa loob ng Dakong Kabanal-banalan sa araw na iyon ng ika-10 ng ika-7 buwan, nagpakita sa kanya ang isang anghel ng Diyos.

“Walang anu-ano’y napakita sa kanya ang isang anghel ng Panginoon, nakatayo sag awing kanan ng dambana ng kamangyang. Nagulat si Zacarias at sinidlan ng matinding takot nang makit ang anghel. Ngunit sinabi nito sa kanya, Huwag kang matakot, Zacaria! Dininig ng Diyos ang iyong dalangin. Kayo ni Elisabet ay magkakaroon ng anak na lalaki at Juan ang ipangangalan mo sa kanya” (Lk. 1:11-13).

Ang Gawain ng isang Saserdote simula ika-10 ng ika-7 buwan ay natatapos ng 12 araw. Pagkatapos ng gawaing ito at saka pa lamang siya makakauwi ng bahay (2 Cron. 7:9-10).

“Iyong salitain sa mga anak ni Israel na sabihin sa ika-labing limang araw ng ika-pitong buwang ito ay kapistahan ng mga balag na pitong araw sa Panginoon” (Lev. 23:34).

“Kayo’y tatahan sa mga balag na pitong araw, yaong lahat ng tubo sa Israel ay tatahan sa mga balag” (Lev. 23:42).

Sa loob ng labin-dalawang araw si Zacarias ay titigil sa temptlo at sa ika-23 ng ika-pitong buwan saka pa lamang siya uuwi ng baha (2 Cron. 7:9-10).

“Nang matapos ang panahon ng paglilingkod ay umuwi na siya. Hindi nga nagtagal at naglihi si Elisabet sa kanyang asawa, at hindi unalis ng bahay sa loob ng limang buwan” (Lk. 1:23).

Simulan nating bilangin ang pagdadalang-tao ni Elisabet. Ibagay natin ito sa kalendaryo ng mga Judio. Sa kalendaryo ng mg Judio nagpakita ang anghel kay Zacarias sa buwan ng Tishri.

Ang kalendaryo ng mga Judio sa kapanahunan ni Zacarias bilang isang Saserdote.

1. Nissan……………….....unang buwan

2. Iyyar…………………….ikalawang buwan

3. Suvan…………………...ikatlong buwan

4. Tammuz………………..ika-apat na buwan

5. Ab…………………………ika-limang buwan

6. Elul………………………ika-anim na buwan

7. Tishri……………………ika-pitong buwan

8. Marshevan……………ika-walong buwan

9. Chislev…………………ika-siyam na buwan

10. Tebeth………………..ika-sampung buwan

11. Shebat ……………….ika-labing-isang buwan

12. Adar…………….……ika-labindalawang buwan

Ang kalendaryo ng mga Romano noong ipanganak si Jesus.

1. Marso…………………unang buwan

2. Abril………………….ikalawang buwan

3. Mayo………………….ikatlong buwan

4. Hunyo…………………ika-apat na buwan

5. Hulyo..………………..ika-limang buwan

6. Agosto…………………ika-anim na buwan

7. Setyembre……………ika-pitong buwan

8. Oktubre……………….ika-walong buwan

9. Nobyembre………….ika-siyam na buwan

10. Disyembre………….ika-sampung buwan

11. Enero …………………ika-labing-isang buwan

12. Pebrero………………ika-labindalawang buwan

Ang Gregorian Calendar naman ay nagsimula noong ika-17 siglo.

1. Enero………………unang buwan

2. Pebrero…………..ikalawang buwan

3. Marso……………..ikatlong buwan

4. Abril……………….ika-apat na buwan

5. Mayo...……………ika-limang buwan

6. Hunyo…………….ika-anim na buwan

7. Hulyo……………..ika-pitong buwan

8. Agosto…………….ika-walong buwan

9. Setyembre……….ika-siyam na buwan

10. Oktubre…………ika-sampung buwan

11. Nobyembre……ika-labing-isang buwan

12. Diyembre………ika-labindalawang buwan

Noong magpakita ang anghel Gabriel kay Zacarias ay ika-10 ng ika-7 buwan noon ng paghahandog ng kamanyang sa Dakong Kabanal-banalan. Ang ika-7 buwan ayon sa Hebrew Calendar ay buwan ng Tishri at sa Julain Calendar naman ay Styembre. Kinuha ang salitang Setyembre mula sa salitang Septem (Latin) na ang kahulugan ay pito (7). Sa buwang ito ipinahayag ng anghel Gabriel kay Zacarias na ang kanyang asawang si Elisabet ay maglilihi at manganganak ng isang lalaki. Mula sa buwang ito simulan nating bilangin ang paglilihi ni Elisabet.

Hebrew Calendar ----------------------Julian Calendar

1. Tishri -Marshevan….…Setyembre-Oktubre -------1 buwan ang tiyan

ni Elisabet

2. Marshevan-Chislev……Oktobre-Nobyembre ------2



5.Shebat-Adar ……………Enero-Pebrero--------------5

6. Adar-Nissan……………Pebrero-Marso-------------6

Sa ika-anim na buwan ng pagdadalang-tao ni Elisabet, dinalaw naman si Maria ng anghel Gabriel.

“Nang ikaanim na buwan na ng pagdadalang-tao ni Elisabet ang anghel Gabriel ay sinugo ng Diyos sa Nasaret, Galilea” (Lk.1:26).

Hindi nagtagal pagka-alis ng anghel na dumalaw kay Maria, siya ay pumunta kay Elisabet. Sa pagkikita nilang iyo binati siya ni Elisabet at sinabi ang tungkol sa kanyang dinadala sa sinapupunan. Maliwanag na noong dumalaw si Maria mayroon nang laman ang kanyang bahay-bata.

“Tumira si Maria kina Elisabet nang may tatlong buwan at saka umuwi” (Lukas 1:56).

Anim na buwan ang tiyan ni Elisabet ng dumalaw si Maria sa bahay nito sa Judea. Tatlong buwan siyang tumigil ditto at nang umuwi siya maaaring nakapanganak na si Elisabet. Muling bilangin natin ang mga buwan ng pagkatigil ni Maria sa bahay ni Elisabet.

7. Nissan-Iyyar……………Marso-Abril-------------7-buwan na

ang tiyan ni Elisabet


9. Suvan-Tammuz………..Mayo-Hunyo----------------9

Kung ang ika-siyam na buwan ng pagdadalang-tao ni Elisabet ay Tammus (Hebrew calendar) pumapatak naman itong Hunyo sa Julian Calendar. Ang pagdadalang-tao ng isang babae ay 9 na buwan at ang buwan ng Tammuz ay pumapatak sa tamang bilang ng pagdadalang-tao ng babae. Kung kaya’t si Juan ay ipinanganak sa buwan ng Tammuz o Hunyo. Ang Simbahang Katoliko ay ipinagdiriwang ang kaarawan ni San Juan Bautista tuwing sasapit ang ika-24 ng Hunyo. At ayon sa bilang ng buwan mula noong buwan ng Tishri hanggang sa buwan ng Tammus ito’y hustong ika-siyam na buwan ng pagdadalang-tao ni Elisabet. At noong ipanganak naman si Juan sa buwang ito ay si Maria naman ay tatlong buwan nang nagdadalang-tao. Sapagkat noong dumalaw ang anghel sa kanya ay buwan ng Nissan at noong nagpunta siya kay Elisabet ay may laman na ang kanyang sinapupunan. Mula nang dumating siya sa (bulubundukin ng) Judea hanggang sa umalis siya may tatlong buwan na ang kanyang dinadala. Bilangin natin ang buwan ng pagdadalang-tao ni Maria.

1.. Nissan-Iyyar……Marso-Abril -------1 buwan ang tiyan ni Maria

2. Iyyar-Suavan………Abril-Mayo------------2

3. Suvan-Tammuz …..Mayo-Hunyo----------3

4. Tammuz-Ab…………Hunyo-Hulyo----------4

5. Ab-Elul………………Hulyo-Agosto---------5

6. Elul-Tishri…………...Agosto-Setyembre-----6

7.Tishri-Marshevan ……Setyembre?Oktubre---7

8. Marshevan-Chislev…..Oktubre-Nobyember?8

9. Chislev-Tebeth………Nobyembre-Disyembre-9

Ang tunay na bilang ng pagdadalang-tao ng isang babae ay pumapatak lamang ng siyam na buwan. At ayon sa ginawa nating pagbilang sa paglilihi ni Maria ang ika-9 na buwan ay ang Tebeth. Lumalabas ngayon na si Jesus ay ipinanganak sa buwan ng Tebeth na ang katumbas sa Julian Calendar ay Disyembre. Ang ika-anim na buwan ng pagdadalangtao ni Elisabet ay buwan ng Nissan (Hebrew Calendar) at Marso naman sa Julian Calendar. Ito ang unang buwan ng pagdadalang-tao ni Maria at ang ika-9 ay ang buwan ng tebeth (Hebrew Calendar) at Disyembre naman sa Julian Calendar. Ang araw naman ay nagsisimula sa 6:00 ng hapon ng sumunod na araw. Noong isilang si Jesus ay hindi taglamig na pilit na pinalalabas ng mga kaaway na panahon ng taglamig. Ang buwan ng Tebeth ay hindi taglamig na di tulad sa Gregorian Calendar. Kaya naman mayroon tayong mababasa na noong isilang si Jesus ay mayroong nagpapatol ng tupa nang gabing iyon. Kung ang panahong iyon ay taglamig walang mangangahas magpastol ng tupa sa tindi ng lamig sa kalagitnaang Asya.

Sa ikalilinaw ng marami, narito ang paghahambing ng mga kalendaryo noon at sa kalendaryo sa kasalukuyan.

Buwan Hebrew Julian Gregorian

1. Nissan Marso Enero

2. Iyyar Abril Pebrero

3. Suvan Mayo Marso

4. Tammuz Hunyo Abril

5. Ab Hulyo Mayo

6. Elul Agosto Hunyo

7. Tishri Setyembre Hulyo

8. Marshevan Oktubre Agosto

9. Chislev Nobyembre Setyembre

10. Tebeth DISYEMBRE Oktubre

11. Shebat Enero Nobyembre

12. Adar Pebrero Disyembre

Mapapansin natin na ang buwan ng Tebeth (DISYEMBRE) sa hebrew at Julian Calendar ay pumapatak sa buwan ng Oktobre sa Gregorian Calendar. At itong Gregorian Calendar ay ginamit lamang noong ika-17 siglo at ang gamit noon ay Julian Calendar. Kaya’t maliwanang na si Jesus ay isinilang noong DISYEMBRE at hindi Oktubre.

[Hindi na pinalitan sa bagong kalendaryo ang ika-25 ng Disyembre bilang araw ng kapanganakan ng Panginoong Jesukristo]

The Intercession of the Saints

Posted by lee on August 17, 2010 at 10:29 AM Comments comments (2)

Catholic Answer

Fundamentalists often challenge the Catholic practice of asking saints and angels to pray on our behalf. But the Bible directs us to invoke those in heaven and ask them to pray with us.

Thus, in Psalm 103 we pray, "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!" (Ps. 103:20?21). And in the opening verses of Psalms 148 we pray, "Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!"

Not only do those in heaven pray with us, they also pray for us. In the book of Revelation, John sees that "the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8). Thus the saints in heaven offer to God the prayers of the saints on earth.

Angels do the same thing: "[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3?4).

Jesus himself warned us not to offend small children, because their guardian angels have guaranteed intercessory access to the Father: "See that you do not despise one of these little ones; for I tell you that in heaven their angels always see the face of my Father who is in heaven" (Matt. 18:10).

Because he is the only God-man and the Mediator of the New Covenant, Jesus is the only mediator between man and God (1 Tim. 2:5), but this in no way means we cannot or should not ask our fellow Christians to pray with us and for us (1 Tim. 2:1?4). In particular, we should ask the intercession of those Christians in heaven, who have already had their sanctification completed, for "[t]he prayer of a righteous man has great power in its effects" (Jas. 5:16).

As the following passages show, the early Church Fathers not only clearly recognized the biblical teaching that those in heaven can and do intercede for us, but they also applied this teaching in their own daily prayer life.



"[The Shepherd said:] But those who are weak and slothful in prayer, hesitate to ask anything from the Lord; but the Lord is full of compassion, and gives without fail to all who ask him. But you, [Hermas,] having been strengthened by the holy angel [you saw], and having obtained from him such intercession, and not being slothful, why do not you ask of the Lord understanding, and receive it from him" (The Shepherd 3:5:4 [A.D. 80]).


Clement of Alexandria

"In this way is he [the true Christian] always pure for prayer. He also prays in the society of angels, as being already of angelic rank, and he is never out of their holy keeping; and though he pray alone, he has the choir of the saints standing with him [in prayer]" (Miscellanies 7:12 [A.D. 208]).



"But not the high priest [Christ] alone prays for those who pray sincerely, but also the angels . . . as also the souls of the saints who have already fallen asleep" (Prayer 11 [A.D. 233]).


Cyprian of Carthage

"Let us remember one another in concord and unanimity. Let us on both sides [of death] always pray for one another. Let us relieve burdens and afflictions by mutual love, that if one of us, by the swiftness of divine condescension, shall go hence first, our love may continue in the presence of the Lord, and our prayers for our brethren and sisters not cease in the presence of the Father's mercy" (Letters 56[60]:5 [A.D. 253]).



"Atticus, sleep in peace, secure in your safety, and pray anxiously for our sins" (funerary inscription near St. Sabina?s in Rome [A.D. 300]).

"Pray for your parents, Matronata Matrona. She lived one year, fifty-two days" (ibid.).

"Mother of God, [listen to] my petitions; do not disregard us in adversity, but rescue us from danger" (Rylands Papyrus 3 [A.D. 350]).



"Hail to you for ever, Virgin Mother of God, our unceasing joy, for to you do I turn again. You are the beginning of our feast; you are its middle and end; the pearl of great price that belongs to the kingdom; the fat of every victim, the living altar of the Bread of Life [Jesus]. Hail, you treasure of the love of God. Hail, you fount of the Son's love for man. . . . You gleamed, sweet gift-bestowing Mother, with the light of the sun; you gleamed with the insupportable fires of a most fervent charity, bringing forth in the end that which was conceived of you . . . making manifest the mystery hidden and unspeakable, the invisible Son of the Father the Prince of Peace, who in a marvelous manner showed himself as less than all littleness" (Oration on Simeon and Anna 14 [A.D. 305]).

"Therefore, we pray [ask] you, the most excellent among women, who glories in the confidence of your maternal honors, that you would unceasingly keep us in remembrance. O holy Mother of God, remember us, I say, who make our boast in you, and who in august hymns celebrate the memory, which will ever live, and never fade away" (ibid.).

"And you also, O honored and venerable Simeon, you earliest host of our holy religion, and teacher of the resurrection of the faithful, do be our patron and advocate with that Savior God, whom you were deemed worthy to receive into your arms. We, together with you, sing our praises to Christ, who has the power of life and death, saying, You are the true Light, proceeding from the true Light; the true God, begotten of the true God?" (ibid.).


Cyril of Jerusalem

"Then [during the Eucharistic prayer] we make mention also of those who have already fallen asleep: first, the patriarchs, prophets, apostles, and martyrs, that through their prayers and supplications God would receive our petition . . . " (Catechetical Lectures 23:9 [A.D. 350]).


Hilary of Poitiers

"To those who wish to stand [in God's grace], neither the guardianship of saints nor the defenses of angels are wanting" (Commentary on the Psalms 124:5:6 [A.D. 365]).


Ephraim the Syrian

"You victorious martyrs who endured torments gladly for the sake of the God and Savior, you who have boldness of speech toward the Lord himself, you saints, intercede for us who are timid and sinful men, full of sloth, that the grace of Christ may come upon us, and enlighten the hearts of all of us so that we may love him" (Commentary on Mark [A.D. 370]).

"Remember me, you heirs of God, you brethren of Christ; supplicate the Savior earnestly for me, that I may be freed through Christ from him that fights against me day by day" (The Fear at the End of Life [A.D. 370]).


The Liturgy of St. Basil

"By the command of your only-begotten Son we communicate with the memory of your saints . . . by whose prayers and supplications have mercy upon us all, and deliver us for the sake of your holy name" (Liturgy of St. Basil [A.D. 373]).



"Aschandius, my father, dearly beloved of my heart, with my sweet mother and my brethren, remember your Pectorius in the peace of the Fish [Christ]" (Epitaph of Pectorius [A.D. 375]).


Gregory of Nazianz

"May you [Cyprian] look down from above propitiously upon us, and guide our word and life; and shepherd this sacred flock . . . gladden the Holy Trinity, before which you stand" (Orations 17[24] [A.D. 380]).

"Yes, I am well assured that [my father's] intercession is of more avail now than was his instruction in former days, since he is closer to God, now that he has shaken off his bodily fetters, and freed his mind from the clay that obscured it, and holds conversation naked with the nakedness of the prime and purest mind . . . " (ibid., 18:4).


Gregory of Nyssa

"[Ephraim], you who are standing at the divine altar [in heaven] . . . bear us all in remembrance, petitioning for us the remission of sins, and the fruition of an everlasting kingdom" (Sermon on Ephraim the Syrian [A.D. 380]).


John Chrysostom

"He that wears the purple [i.e., a royal man] . . . stands begging of the saints to be his patrons with God, and he that wears a diadem begs the tentmaker [Paul] and the fisherman [Peter] as patrons, even though they be dead" (Homilies on Second Corinthians 26 [A.D. 392]).

"When you perceive that God is chastening you, fly not to his enemies . . . but to his friends, the martyrs, the saints, and those who were pleasing to him, and who have great power [in God]" (Orations 8:6 [A.D. 396]).


Ambrose of Milan

"May Peter, who wept so efficaciously for himself, weep for us and turn towards us Christ's benign countenance" (The Six Days Work 5:25:90 [A.D. 393]).



"You say in your book that while we live we are able to pray for each other, but afterwards when we have died, the prayer of no person for another can be heard. . . . But if the apostles and martyrs while still in the body can pray for others, at a time when they ought still be solicitous about themselves, how much more will they do so after their crowns, victories, and triumphs" (Against Vigilantius 6 [A.D. 406]).



"A Christian people celebrates together in religious solemnity the memorials of the martyrs, both to encourage their being imitated and so that it can share in their merits and be aided by their prayers" (Against Faustus the Manichean [A.D. 400]).

"There is an ecclesiastical discipline, as the faithful know, when the names of the martyrs are read aloud in that place at the altar of God, where prayer is not offered for them. Prayer, however, is offered for the dead who are remembered. For it is wrong to pray for a martyr, to whose prayers we ought ourselves be commended" (Sermons 159:1 [A.D. 411]).

"At the Lord's table we do not commemorate martyrs in the same way that we do others who rest in peace so as to pray for them, but rather that they may pray for us that we may follow in their footsteps" (Homilies on John 84 [A.D. 416]).

"Neither are the souls of the pious dead separated from the Church which even now is the kingdom of Christ. Otherwise there would be no remembrance of them at the altar of God in the communication of the Body of Christ" (The City of God 20:9:2 [A.D. 419]).

NIHIL OBSTAT: I have concluded that the materials

presented in this work are free of doctrinal or moral errors.

Bernadeane Carr, STL, Censor Librorum, August 10, 2004

IMPRIMATUR: In accord with 1983 CIC 827

permission to publish this work is hereby granted.

+Robert H. Brom, Bishop of San Diego, August 10, 2004


Posted by lee on April 17, 2010 at 10:46 AM Comments comments (0)


The Catholic Church has always condemned abortion as a grave evil. Christian writers from the first-century author of the Didache to Pope John Paul II in his encyclical Evangelium Vitae ("The Gospel of Life") have maintained that the Bible forbids abortion, just as it forbids murder. This tract will provide some examples of this consistent witness from the writings of the Fathers of the Church.

As the early Christian writer Tertullian pointed out, the law of Moses ordered strict penalties for causing an abortion. We read, "If men who are fighting hit a pregnant woman and she gives birth prematurely [Hebrew: "so that her child comes out"], but there is no serious injury, the offender must be fined whatever the woman’s husband demands and the court allows. But if there is serious injury, you are to take life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (Ex. 21:22–24).

This applies the lex talionis or "law of retribution" to abortion. The lex talionis establishes the just punishment for an injury (eye for eye, tooth for tooth, life for life, compared to the much greater retributions that had been common before, such as life for eye, life for tooth, lives of the offender’s family for one life).

The lex talionis would already have been applied to a woman who was injured in a fight. The distinguishing point in this passage is that a pregnant woman is hurt "so that her child comes out"; the child is the focus of the lex talionis in this passage. Aborted babies must have justice, too.

This is because they, like older children, have souls, even though marred by original sin. David tells us, "Surely I was sinful at birth, sinful from the time my mother conceived me" (Ps. 51:5, NIV). Since sinfulness is a spiritual rather than a physical condition, David must have had a spiritual nature from the time of conception.

The same is shown in James 2:26, which tells us that "the body without the spirit is dead": The soul is the life-principle of the human body. Since from the time of conception the child’s body is alive (as shown by the fact it is growing), the child’s body must already have its spirit.

Thus, in 1995 Pope John Paul II declared that the Church’s teaching on abortion "is unchanged and unchangeable. Therefore, by the authority which Christ conferred upon Peter and his successors . . . I declare that direct abortion, that is, abortion willed as an end or as a means, always constitutes a grave moral disorder, since it is the deliberate killing of an innocent human being. This doctrine is based upon the natural law and upon the written word of God, is transmitted by the Church’s tradition and taught by the ordinary and universal magisterium. No circumstance, no purpose, no law whatsoever can ever make licit an act which is intrinsically illicit, since it is contrary to the law of God which is written in every human heart, knowable by reason itself, and proclaimed by the Church" (Evangelium Vitae 62).

The early Church Fathers agreed. Fortunately, abortion, like all sins, is forgivable; and forgiveness is as close as the nearest confessional.


The Didache

"The second commandment of the teaching: You shall not murder. You shall not commit adultery. You shall not seduce boys. You shall not commit fornication. You shall not steal. You shall not practice magic. You shall not use potions. You shall not procure [an] abortion, nor destroy a newborn child" (Didache 2:1–2 [A.D. 70]).


The Letter of Barnabas

"The way of light, then, is as follows. If anyone desires to travel to the appointed place, he must be zealous in his works. The knowledge, therefore, which is given to us for the purpose of walking in this way, is the following. . . . Thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born" (Letter of Barnabas 19 [A.D. 74]).


The Apocalypse of Peter

"And near that place I saw another strait place . . . and there sat women. . . . And over against them many children who were born to them out of due time sat crying. And there came forth from them rays of fire and smote the women in the eyes. And these were the accursed who conceived and caused abortion" (The Apocalypse of Peter 25 [A.D. 137]).



"What man of sound mind, therefore, will affirm, while such is our character, that we are murderers?

. . . [W]hen we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very fetus in the womb as a created being, and therefore an object of God’s care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it" (A Plea for the Christians 35 [A.D. 177]).



"In our case, a murder being once for all forbidden, we may not destroy even the fetus in the womb, while as yet the human being derives blood from the other parts of the body for its sustenance. To hinder a birth is merely a speedier man-killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to birth. That is a man which is going to be one; you have the fruit already in its seed" (Apology 9:8 [A.D. 197]).

"Among surgeons’ tools there is a certain instrument, which is formed with a nicely-adjusted flexible frame for opening the uterus first of all and keeping it open; it is further furnished with an annular blade, by means of which the limbs [of the child] within the womb are dissected with anxious but unfaltering care; its last appendage being a blunted or covered hook, wherewith the entire fetus is extracted by a violent delivery.

"There is also [another instrument in the shape of] a copper needle or spike, by which the actual death is managed in this furtive robbery of life: They give it, from its infanticide function, the name of embruosphaktes, [meaning] "the slayer of the infant," which of course was alive. . . .

"[The doctors who performed abortions] all knew well enough that a living being had been conceived, and [they] pitied this most luckless infant state, which had first to be put to death, to escape being tortured alive" (The Soul 25 [A.D. 210]).

"Now we allow that life begins with conception because we contend that the soul also begins from conception; life taking its commencement at the same moment and place that the soul does" (ibid., 27).

"The law of Moses, indeed, punishes with due penalties the man who shall cause abortion [Ex. 21:22–24]" (ibid., 37).


Minucius Felix

"There are some [pagan] women who, by drinking medical preparations, extinguish the source of the future man in their very bowels and thus commit a parricide before they bring forth. And these things assuredly come down from the teaching of your [false] gods. . . . To us [Christians] it is not lawful either to see or hear of homicide" (Octavius 30 [A.D. 226]).



"Women who were reputed to be believers began to take drugs to render themselves sterile, and to bind themselves tightly so as to expel what was being conceived, since they would not, on account of relatives and excess wealth, want to have a child by a slave or by any insignificant person. See, then, into what great impiety that lawless one has proceeded, by teaching adultery and murder at the same time!" (Refutation of All Heresies [A.D. 228]).


Council of Ancyra

"Concerning women who commit fornication, and destroy that which they have conceived, or who are employed in making drugs for abortion, a former decree excluded them until the hour of death, and to this some have assented. Nevertheless, being desirous to use somewhat greater lenity, we have ordained that they fulfill ten years [of penance], according to the prescribed degrees" (canon 21 [A.D. 314]).


Basil the Great

"Let her that procures abortion undergo ten years’ penance, whether the embryo were perfectly formed, or not" (First Canonical Letter, canon 2 [A.D. 374]).

"He that kills another with a sword, or hurls an axe at his own wife and kills her, is guilty of willful murder; not he who throws a stone at a dog, and unintentionally kills a man, or who corrects one with a rod, or scourge, in order to reform him, or who kills a man in his own defense, when he only designed to hurt him. But the man, or woman, is a murderer that gives a philtrum, if the man that takes it dies upon it; so are they who take medicines to procure abortion; and so are they who kill on the highway, and rapparees" (ibid., canon 8).


John Chrysostom

"Wherefore I beseech you, flee fornication. . . . Why sow where the ground makes it its care to destroy the fruit?—where there are many efforts at abortion?—where there is murder before the birth? For even the harlot you do not let continue a mere harlot, but make her a murderess also. You see how drunkenness leads to prostitution, prostitution to adultery, adultery to murder; or rather to a something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevents its being born. Why then do thou abuse the gift of God, and fight with his laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon thy head a great pile of fire. For even if the daring deed be hers, yet the causing of it is thine" (Homilies on Romans 24 [A.D. 391]).



"I cannot bring myself to speak of the many virgins who daily fall and are lost to the bosom of the Church, their mother. . . . Some go so far as to take potions, that they may insure barrenness, and thus murder human beings almost before their conception. Some, when they find themselves with child through their sin, use drugs to procure abortion, and when, as often happens, they die with their offspring, they enter the lower world laden with the guilt not only of adultery against Christ but also of suicide and child murder" (Letters 22:13 [A.D. 396]).


The Apostolic Constitutions

"Thou shalt not use magic. Thou shalt not use witchcraft; for he says, ‘You shall not suffer a witch to live’ [Ex. 22:18]. Thou shall not slay thy child by causing abortion, nor kill that which is begotten. . . . [I]f it be slain, [it] shall be avenged, as being unjustly destroyed" (Apostolic Constitutions 7:3 [A.D. 400]).

NIHIL OBSTAT: I have concluded that the materials

presented in this work are free of doctrinal or moral errors.

Bernadeane Carr, STL, Censor Librorum, August 10, 2004

IMPRIMATUR: In accord with 1983 CIC 827

permission to publish this work is hereby granted.

+Robert H. Brom, Bishop of San Diego, August 10, 2004

To Choose In Accord With Conscience

Posted by lee on March 19, 2010 at 6:55 AM Comments comments (0)


1786 Faced with a moral choice, conscience can make either a right judgment in accordance with reason and the divine law or, on the contrary, an erroneous judgment that departs from them.

1787 Man is sometimes confronted by situations that make moral judgments less assured and decision difficult. But he must always seriously seek what is right and good and discern the will of God expressed in divine law.

1788 To this purpose, man strives to interpret the data of experience and the signs of the times assisted by the virtue of prudence, by the advice of competent people, and by the help of the Holy Spirit and his gifts.

1789 Some rules apply in every case:

- One may never do evil so that good may result from it;

- the Golden Rule: "Whatever you wish that men would do to you, do so to them."(Matt. 6:12 So, do to others whatever you would that others  do to you:there you have  the Law and the Prophets...Luke6:31 Do to others as you would have  others do to you...Tobit 4:15  Do not do to another  what you would hate done to yourself.Do not drink wine to the point of drunkenness;do not let drunkenness be a life -long companion.)

- charity always proceeds by way of respect for one's neighbor and his conscience: "Thus sinning against your brethren and wounding their conscience . . . you sin against Christ." ( 1 Cor.8:12   When you disturb the weak conscience of your brother or sister and sin against them ,you sin against Christ himself.   Rom.14:21   And it may be better  not to eat meat, or drink wine,or anything else that causes your brother or sister to stumble)   Therefore "it is right not to . . . do anything that makes your brother stumble."

Assurance of Salvation?

Posted by lee on February 13, 2010 at 11:00 AM Comments comments (3)

-----Catholic Answer--------

There are few more confusing topics than salvation. It goes beyond the standard question posed by Fundamentalists: "Have you been saved?" What the question also means is: "Don't you wish you had the assurance of salvation?" Evangelicals and Fundamentalists think they do have such an absolute assurance.

All they have to do is "accept Christ as their personal Savior," and it's done. They might well live exemplary lives thereafter, but living well is not crucial and definitely does not affect their salvation.

Kenneth E. Hagin, a well-known Pentecostal televangelist from the "Word Faith" wing of Protestantism, asserts that this assurance of salvation comes through being "born again": "Unless one is born anew, he cannot see the kingdom of God" (John 3:3). Though much of Hagin's theology is considered bizarre in Protestant circles, his explanation of being born again could be endorsed by millions of Evangelical Protestants. In his booklet, The New Birth, Hagin writes, "The new birth is a necessity to being saved. Through the new birth you come into the right relationship with God."

According to Hagin, there are many things that this new birth is not. "The new birth is not: confirmation, church membership, water baptism, the taking of sacraments, observing religious duties, an intellectual reception of Christianity, orthodoxy of faith, going to church, saying prayers, reading the Bible, being moral, being cultured or refined, doing good deeds, doing your best, nor any of the many other things some men are trusting in to save them." Those who have obtained the new birth "did the one thing necessary: they accepted Jesus Christ as personal Savior by repenting and turning to God with the whole heart as a little child." That one act of the will, he explains, is all they needed to do. But is this true? Does the Bible support this concept?

Scripture teaches that one's final salvation depends on the state of the soul at death. As Jesus himself tells us, "He who endures to the end will be saved"    (Matt. 24:13; cf. 25:31 46).      One who dies in the state of friendship with God (the state of grace) will go to heaven. The one who dies in a state of enmity and rebellion against God (the state of mortal sin) will go to hell.

For many Fundamentalists and Evangelicals it makes no difference as far as salvation is concerned how you live or end your life. You can heed the altar call at church, announce that you've accepted Jesus as your personal Savior, and, so long as you really believe it, you're set. From that point on there is nothing you can do, no sin you can commit, no matter how heinous, that will forfeit your salvation. You can't undo your salvation, even if you wanted to.

Does this sound too good to be true? Yes, but nevertheless, it is something many Protestants claim. Take a look at what Wilson Ewin, the author of a booklet called There is Therefore Now No Condemnation, says. He writes that "the person who places his faith in the Lord Jesus Christ and his blood shed at Calvary is eternally secure. He can never lose his salvation. No personal breaking of God's or man's laws or commandments can nullify that status."

"To deny the assurance of salvation would be to deny Christ's perfect redemption," argues Ewin, and this is something he can say only because he confuses the redemption that Christ accomplished for us objectively with our individual appropriation of that redemption. The truth is that in one sense we are all redeemed by Christ's death on the cross ,Christians, Jews, Muslims, even animists in the darkest forests (1 Tim. 2:6, 4:10, 1 John 2:2) but our individual appropriation of what Christ provided is contingent on our response.

Certainly, Christ did die on the cross once for all and has entered into the holy place in heaven to appear before God on our behalf. Christ has abundantly provided for our salvation, but that does not mean that there is no process by which this is applied to us as individuals. Obviously, there is, or we would have been saved and justified from all eternity, with no need to repent or have faith or anything else. We would have been born "saved," with no need to be born again. Since we were not, since it is necessary for those who hear the gospel to repent and embrace it, there is a time at which we come to be reconciled to God. And if so, then we, like Adam and Eve, can become unreconciled with God and, like the prodigal son, need to come back and be reconciled again with God, after having left his family.


You Can't Lose Heaven?

Ewin says that "no wrong act or sinful deed can ever affect the believer's salvation. The sinner did nothing to merit God's grace and likewise he can do nothing to demerit grace. True, sinful conduct always lessens one's fellowship with Christ, limits his contribution to God's work and can result in serious disciplinary action by the Holy Spirit."

One problem with this argument is that this is not even how things work in everyday life. If another person gives us something as a grace'  as a gift  and even if we did nothing to deserve it (though frequently gifts are given based on our having pleased the one bestowing the gift), it in no way follows that our actions are irrelevant to whether or not we keep the gift. We can lose it in all kinds of ways. We can misplace it, destroy it, give it to someone else, take it back to the store. We may even forfeit something we were given by later displeasing the one who gave it?  as when a person has been appointed to a special position but is later stripped of that position on account of mismanagement.

The argument fares no better when one turns to Scripture, for one finds that Adam and Eve, who received God's grace in a manner just as unmerited as anyone today, most definitely did demerit it and lost grace not only for themselves but for us as well (cf. also Rom. 11:17-24). While the idea that what is received without merit cannot be lost by demerit may have a kind of poetic charm for some, it does not stand up when compared with the way things really work either in the everyday world or in the Bible.

Regarding the issue of whether Christians have an "absolute" assurance of salvation, regardless of their actions, consider this warning Paul gave: "See then the kindness and the severity of God: severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness; otherwise you too will be cut off" (Rom. 11:22; see also Heb. 10:26?29, 2 Pet. 2:20?21).


Can You Know?

Related to the issue of whether one can lose one's salvation is the question of whether one can know with complete certainty that one is in a state of salvation. Even if one could not lose one's salvation, one still might not be sure whether one ever had salvation. Similarly, even if one could be sure that one is now in a state of salvation, one might be able to fall from grace in the future. The "knowability" of salvation is a different question than the "loseability" of salvation.

From the Radio Bible Class listeners can obtain a booklet called Can Anyone Really Know for Sure? The anonymous author says the "Lord Jesus wanted his followers to be so sure of their salvation that they would rejoice more in the expectation of heaven than in victories on earth. ?These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God (1 John 5:13)."

Places where Scripture speaks of our ability to know that we are abiding in grace are important and must be taken seriously. But they do not promise that we will be protected from self-deception on this matter. Even the author of Can Anyone Really Know for Sure? admits that there is a false assurance: "The New Testament teaches us that genuine assurance is possible and desirable, but it also warns us that we can be deceived through a false assurance. Jesus declared: Not everyone who says to me, "Lord, Lord" shall enter the kingdom of heaven? (Matt. 7:21)."

Sometimes Fundamentalists portray Catholics as if they must every moment be in terror of losing their salvation since Catholics recognize that it is possible to lose salvation through mortal sin. Fundamentalists then hold out the idea that, rather than living every moment in terror, they can have a calm, assured knowledge that they will, in fact, be saved, and that nothing will ever be able to change this fact.

But this portrayal is in error. Catholics do not live lives of mortal terror concerning salvation. True, salvation can be lost through mortal sin, but such sins are by nature grave ones, and not the kind that a person living the Christian life is going to slip into committing on the spur of the moment, without deliberate thought and consent. Neither does the Catholic Church teach that one cannot have an assurance of salvation. This is true both of present and future salvation.

One can be confident of one's present salvation. This is one of the chief reasons why God gave us the sacraments to provide visible assurances that he is invisibly providing us with his grace. And one can be confident that one has not thrown away that grace by simply examining one's life and seeing whether one has committed mortal sin. Indeed, the tests that John sets forth in his first epistle to help us know whether we are abiding in grace are, in essence, tests of whether we are dwelling in grave sin. For example, "By this it may be seen who are the children of God, and who are the children of the devil: whoever does not do right is not of God, nor he who does not love his brother" (1 John 3:10), "If any one says, ?I love God,? and hates his brother, he is a liar; for he who does not love his brother whom he has seen, cannot love God whom he has not seen" (1 John 4:20), "For this is the love of God, that we keep his commandments. And his commandments are not burdensome" (1 John 5:3).

Likewise, by looking at the course of one's life in grace and the resolution of one's heart to keep following God, one can also have an assurance of future salvation. It is this Paul speaks of when he writes to the Philippians and says, "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6). This is not a promise for all Christians, or even necessarily all in the church at Philippi, but it is a confidence that the Philippian Christians in general would make it. The basis of this is their spiritual performance to date, and Paul feels a need to explain to them that there is a basis for his confidence in them. Thus he says, immediately, "It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel" (1:7). The fact that the Philippians performed spiritually by assisting Paul in his imprisonment and ministry showed that their hearts were with God and that it could be expected that they, at least in general, would persevere and remain with God.

There are many saintly men and women who have long lived the Christian life and whose characters are marked with profound spiritual joy and peace. Such individuals can look forward with confidence to their reception in heaven.

Such an individual was Paul, writing at the end of his life, "I have fought the good fight, I have finished the race, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that Day" (2 Tim. 4:7-8). But earlier in life, even Paul did not claim an infallible assurance, either of his present justification or of his remaining in grace in the future. Concerning his present state, he wrote, "I am not aware of anything against myself, but I am not thereby justified [Gk., dedikaiomai]. It is the Lord who judges me" (1 Cor. 4:4). Concerning his remaining life, Paul was frank in admitting that even he could fall away: "I pummel my body and subdue it, lest after preaching to others I myself should be disqualified" (1 Cor. 9:27). Of course, for a spiritual giant such as Paul, it would be quite unexpected and out of character for him to fall from God's grace. Nevertheless, he points out that, however much confidence in his own salvation he may be warranted in feeling, even he cannot be infallibly sure either of his own present state or of his future course.

The same is true of us. We can, if our lives display a pattern of perseverance and spiritual fruit, have not only a confidence in our present state of grace but also of our future perseverance with God. Yet we cannot have an infallible certitude of our own salvation, as many Protestants will admit. There is the possibility of self-deception (cf. Matt. 7:22-23). As Jeremiah expressed it, "The heart is deceitful above all things, and desperately corrupt; who can understand it?" (Jer. 17:9). There is also the possibility of falling from grace through mortal sin, and even of falling away from the faith entirely, for as Jesus told us, there are those who "believe for a while and in time of temptation fall away" (Luke 8:13). It is in the light of these warnings and admonitions that we must understand Scripture's positive statements concerning our ability to know and have confidence in our salvation. Assurance we may have; infallible certitude we may not.

For example, Philippians 2:12 says, "Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling." This is not the language of self-confident assurance. Our salvation is something that remains to be worked out.


What To Say

"Are you saved?" asks the Fundamentalist. The Catholic should reply: "As the Bible says, I am already saved (Rom. 8:24, Eph. 2:5?8), but I'm also being saved (1 Cor. 1:18, 2 Cor. 2:15, Phil. 2:12), and I have the hope that I will be saved (Rom. 5:9?10, 1 Cor. 3:12?15). Like the apostle Paul I am working out my salvation in fear and trembling (Phil. 2:12), with hopeful confidence in the promises of Christ (Rom. 5:2, 2 Tim. 2:11?13)."

NIHIL OBSTAT: I have concluded that the materials

presented in this work are free of doctrinal or moral errors.

Bernadeane Carr, STL, Censor Librorum, August 10, 2004

IMPRIMATUR: In accord with 1983 CIC 827

permission to publish this work is hereby granted.

+Robert H. Brom, Bishop of San Diego, August 10, 2004

Praying to the Saints

Posted by lee on February 13, 2010 at 12:21 AM Comments comments (0)

Catholic Answer

The historic Christian practice of asking our departed brothers and sisters in Christ  the saints  for their intercession has come under attack in the last few hundred years. Though the practice dates to the earliest days of Christianity and is shared by Catholics, Eastern Orthodox, the other Eastern Christians, and even some Anglicans  meaning that all-told it is shared by more than three quarters of the Christians on earth  it still comes under heavy attack from many within the Protestant movement that started in the sixteenth century.


Can They Hear Us?

One charge made against it is that the saints in heaven cannot even hear our prayers, making it useless to ask for their intercession. However, this is not true. As Scripture indicates, those in heaven are aware of the prayers of those on earth. This can be seen, for example, in Revelation 5:8, where John depicts the saints in heaven offering our prayers to God under the form of "golden bowls full of incense, which are the prayers of the saints." But if the saints in heaven are offering our prayers to God, then they must be aware of our prayers. They are aware of our petitions and present them to God by interceding for us.

Some might try to argue that in this passage the prayers being offered were not addressed to the saints in heaven, but directly to God. Yet this argument would only strengthen the fact that those in heaven can hear our prayers, for then the saints would be aware of our prayers even when they are not directed to them!

In any event, it is clear from Revelation 5:8 that the saints in heaven do actively intercede for us. We are explicitly told by John that the incense they offer to God are the prayers of the saints. Prayers are not physical things and cannot be physically offered to God. Thus the saints in heaven are offering our prayers to God mentally. In other words, they are interceding.


One Mediator

Another charge commonly levelled against asking the saints for their intercession is that this violates the sole mediatorship of Christ, which Paul discusses: "For there is one God, and there is one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5).

But asking one person to pray for you in no way violates Christ's mediatorship, as can be seen from considering the way in which Christ is a mediator. First, Christ is a unique mediator between man and God because he is the only person who is both God and man. He is the only bridge between the two, the only God-man. But that role as mediator is not compromised in the least by the fact that others intercede for us. Furthermore, Christ is a unique mediator between God and man because he is the Mediator of the New Covenant (Heb. 9:15, 12:24), just as Moses was the mediator (Greek mesitas) of the Old Covenant (Gal. 3:19 20).

The intercession of fellow Christians which is what the saints in heaven are also clearly does not interfere with Christ's unique mediatorship because in the four verses immediately preceding 1 Timothy 2:5, Paul says that Christians should interceed: "First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and pleasing to God our Savior, who desires all men to be saved and to come to the knowledge of the truth" (1 Tim. 2:1?4). Clearly, then, intercessory prayers offered by Christians on behalf of others is something "good and pleasing to God," not something infringing on Christ's role as mediator.


"No Contact with the dead"

Sometimes Fundamentalists object to asking our fellow Christians in heaven to pray for us by declaring that God has forbidden contact with the dead in passages such as Deuteronomy 18:10 11. In fact, he has not, because he at times has given it for example, when he had Moses and Elijah appear with Christ to the disciples on the Mount of Transfiguration (Matt. 17:3). What God has forbidden is necromantic practice of conjuring up spirits. "There shall not be found among you any one who burns his son or his daughter as an offering, any one who practices divination, a soothsayer, or an augur, or a sorcerer, or a charmer, or a medium, or a wizard, or a necromancer. . . . For these nations, which you are about to dispossess, give heed to soothsayers and to diviners; but as for you, the Lord your God has not allowed you so to do. The Lord your God will raise up for you a prophet like me from among you, from your brethren  him you shall heed" (Deut. 18:10?15).

God thus indicates that one is not to conjure the dead for purposes of gaining information; one is to look to God's prophets instead. Thus one is not to hold a seance. But anyone with an ounce of common sense can discern the vast qualitative difference between holding a seance to have the dead speak through you and a son humbly saying at his mother's grave, "Mom, please pray to Jesus for me; I'm having a real problem right now." The difference between the two is the difference between night and day. One is an occult practice bent on getting secret information; the other is a humble request for a loved one to pray to God on one?s behalf.


Overlooking the Obvious

Some objections to the concept of prayer to the saints betray restricted notions of heaven. One comes from anti-Catholic Loraine Boettner:

"How, then, can a human being such as Mary hear the prayers of millions of Roman Catholics, in many different countries, praying in many different languages, all at the same time?

"Let any priest or layman try to converse with only three people at the same time and see how impossible that is for a human being. . . . The objections against prayers to Mary apply equally against prayers to the saints. For they too are only creatures, infinitely less than God, able to be at only one place at a time and to do only one thing at a time.

"How, then, can they listen to and answer thousands upon thousands of petitions made simultaneously in many different lands and in many different languages? Many such petitions are expressed, not orally, but only mentally, silently. How can Mary and the saints, without being like God, be present everywhere and know the secrets of all hearts" (Roman Catholicism, 142-143).

If being in heaven were like being in the next room, then of course these objections would be valid. A mortal, unglorified person in the next room would indeed suffer the restrictions imposed by the way space and time work in our universe. But the saints are not in the next room, and they are not subject to the time/space limitations of this life.

This does not imply that the saints in heaven therefore must be omniscient, as God is, for it is only through God's willing it that they can communicate with others in heaven or with us. And Boettner's argument about petitions arriving in different languages is even further off the mark. Does anyone really think that in heaven the saints are restricted to the King's English . After all, it is God himself who gives the gift of tongues and the interpretation of tongues. Surely those saints in Revelation understand the prayers they are shown to be offering to God.

The problem here is one of what might be called a primitive or even childish view of heaven. It is certainly not one on which enough intellectual rigor has been exercised. A good introduction to the real implications of the afterlife may be found in Frank Sheed's book Theology and Sanity, which argues that sanity depends on an accurate appreciation of reality, and that includes an accurate appreciation of what heaven is really like. And once that is known, the place of prayer to the saints follows.


"Directly to Jesus"

Some may grant that the previous objections to asking the saints for their intercession do not work and may even grant that the practice is permissible in theory, yet they may question it on other grounds, asking why one would want to ask the saints to pray for one. "Why not pray directly to Jesus" they ask.

The answer is: "Of course one should pray directly to Jesus!" But that does not mean it is not also a good thing to ask others to pray for one as well. Ultimately, the "go-directly-to-Jesus" objection boomerangs back on the one who makes it: Why should we ask any Christian, in heaven or on earth, to pray for us when we can ask Jesus directly. If the mere fact that we can go straight to Jesus proved that we should ask no Christian in heaven to pray for us then it would also prove that we should ask no Christian on earth to pray for us.

Praying for each other is simply part of what Christians do. As we saw, in 1 Timothy 2:1 4, Paul strongly encouraged Christians to intercede for many different things, and that passage is by no means unique in his writings. Elsewhere Paul directly asks others to pray for him (Rom. 15:30 32, Eph. 6:18 20, Col. 4:3, 1 Thess. 5:25, 2 Thess. 3:1), and he assured them that he was praying for them as well (2 Thess. 1:11). Most fundamentally, Jesus himself required us to pray for others, and not only for those who asked us to do so (Matt. 5:44).

Since the practice of asking others to pray for us is so highly recommended in Scripture, it cannot be regarded as superfluous on the grounds that one can go directly to Jesus. The New Testament would not recommend it if there were not benefits coming from it. One such benefit is that the faith and devotion of the saints can support our own weaknesses and supply what is lacking in our own faith and devotion. Jesus regularly supplied for one person based on another person's faith (e.g., Matt. 8:13, 15:28, 17:15 18, Mark 9:17?29, Luke 8:49 55). And it goes without saying that those in heaven, being free of the body and the distractions of this life, have even greater confidence and devotion to God than anyone on earth.

Also, God answers in particular the prayers of the righteous. James declares: "The prayer of a righteous man has great power in its effects. Elijah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit" (Jas. 5:16 18). Yet those Christians in heaven are more righteous, since they have been made perfect to stand in God's presence (Heb. 12:22-23), than anyone on earth, meaning their prayers would be even more efficacious.

Having others praying for us thus is a good thing, not something to be despised or set aside. Of course, we should pray directly to Christ with every pressing need we have (cf. John 14:13?14). That?s something the Catholic Church strongly encourages. In fact, the prayers of the Mass, the central act of Catholic worship, are directed to God and Jesus, not the saints. But this does not mean that we should not also ask our fellow Christians, including those in heaven, to pray with us.

In addition to our prayers directly to God and Jesus (which are absolutely essential to the Christian life), there are abundant reasons to ask our fellow Christians in heaven to pray for us. The Bible indicates that they are aware of our prayers, that they intercede for us, and that their prayers are effective (else they would not be offered). It is only narrow-mindedness that suggests we should refrain from asking our fellow Christians in heaven to do what we already know them to be anxious and capable of doing.


In Heaven and On Earth

The Bible directs us to invoke those in heaven and ask them to pray with us. Thus in Psalms 103, we pray, "Bless the Lord, O you his angels, you mighty ones who do his word, hearkening to the voice of his word! Bless the Lord, all his hosts, his ministers that do his will!" (Ps. 103:20-21). And in Psalms 148 we pray, "Praise the Lord! Praise the Lord from the heavens, praise him in the heights! Praise him, all his angels, praise him, all his host!" (Ps. 148:1-2).

Not only do those in heaven pray with us, they also pray for us. In the book of Revelation, we read: "[An] angel came and stood at the altar [in heaven] with a golden censer; and he was given much incense to mingle with the prayers of all the saints upon the golden altar before the throne; and the smoke of the incense rose with the prayers of the saints from the hand of the angel before God" (Rev. 8:3-4).

And those in heaven who offer to God our prayers aren't just angels, but humans as well. John sees that "the twenty-four elders [the leaders of the people of God in heaven] fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" (Rev. 5:8). The simple fact is, as this passage shows: The saints in heaven offer to God the prayers of the saints on earth.

NIHIL OBSTAT: I have concluded that the materials

presented in this work are free of doctrinal or moral errors.

Bernadeane Carr, STL, Censor Librorum, August 10, 2004

IMPRIMATUR: In accord with 1983 CIC 827

permission to publish this work is hereby granted.

+Robert H. Brom, Bishop of San Diego, August 10, 2004

Be Still and Know That I Am Your God

Posted by lee on December 18, 2009 at 10:15 AM Comments comments (1)

Did you  experienced  how the devil  perish you?  Like   the many stories of  the   disciples of Jesus  eitheir  in the  past centuries and  in the new era ,.Our Church   proving that  Jesus through  His apostles   is not easy to understand without  giving time  to learn  and to hear his voice  and  our Father's will, even in the midst of this noisy world.  Admit that  God  has  a plan in your life  because  everyone called by  his/her own  name .Catholic  Church is not liable  to deceived    and the church is in the hand of the Holy Spirit   .The words of God is our weapon and the prayer  is the way to talk with Him..To testify the work of God ,His miracles through his Son Jesus Christ  .We must deny  ourselves ,our own desire   Jesus said take up your cross and follow me. It is a very deep and  difficult  calling. Many did not noticed  that they already doing what God wanted them to do ,People give us example to stand and face the reality of life  .My  life is really wth Him and  what I experiencing is a day of peace of mind  but a strong torment  of the enemies in different faces.I am a  sinners  everyday  and God know us before we talk,we think, before He  created  us in our mothers womb.Even the  counts of our hair ,He is the only one who can say  how many you have  in   skin.


  What kind of difficulties did you experiencing  in the rest of your lives?usually  the visible circumtances   is the one we see is to believe as the old  folks  saying.

 I heard  and read many    stories of  sufferings  and even medicines cannot healed the sickness either it is physical or mental  sickness.Very seldom  that the  person  believe for  their stories.Testifying about what we cannot see ,it is the invisible, they saw  a devil  , when they go to a  communion they saw the  the body of Christ   has  pleghm and womb, or insects  going in and out on  their body.Others   looks crazy ! Well   very hard to believe right?  we just only see these  in some horror movies!  How we can believe this horrible stories?Only imaginations ? It is  depends  in  our  Faith .All I can say is........... if we believe in God we must believe that the devil is around .The darkness is also proud to show who is he!  As some exorcism  healing done of many Priests  in the past centuries.If you can read  the storie.   .The  darkness said that he like to show to the world that he is true  in this world.In every aspect of life  darkness is present.Many people doesn't believed .If we dont believe  , no healing  and Healing comes from Only God  "Yahweh"Through Jesus Christ.

 Jesus said " Whoever believes in me believes in my Father . John 3:16 ,He gave his only Begotten Son ,whoever believes in Him  shall not perish but have everlasting love.  Healing is Pray and pray  more to God  is  a  way to talk to Him. Without faith we cannot save... but following Christ cannot be theoretical, it must be shown in action. In meditation and penance ,sacrifice  we can receive  the power  of healing. More pray ,more  seeing how sinful we are.  and in confession  our conscience will be clean. Love ,people  are capable to give love because  we came from God even though no one can feel and see God  clearly defiled.  hearts that full of darkness ,mind that full of envious .Isaiah  said  "Conversion and calmness would have been your salvation ,quietness and trust your strength" .  In Psalm   " Be still and know that I am your God."Your thought is not My thought ".Matthew 7:7, "Ask and you shall received "seek and you will find,knock and the door will be opened. if we dont know how to pray.Our  Mother Church   is the one that can help us ,no doubt about it .They taught us how to pray.Through"  Jesus  prayer " Our Father " we know how to pray  .Most of the times  when a person  experienced the darkness  , we are in mixed emotion ,little faith that we cannot easily understand why it is happening.  The prayer taught by Church is very helpful and slowly we can recover  and  meditate and  can utter  our  hearts  wish ,it is i the   powerof prayer  that the message of God come to everyone.It    will receive in  many ways.This  is the time that God bless us more wisdom  and knowledge   that we can use in our battle .Be still and know that I am your God reminding us how God works in a  way we cannot see ,invisible with us . The Holy Spirit of God.  If anyone wants to be healed dont be afraid or   dont be afraid to deny your doubts  .The one we cannot see is the Life.