20100517 Question: Women Priests

13: Why can't women be priests?

13. The thing about the priest question is this: it is not a matter of profession, but of nature. Men and women both have human nature, but the difference between men and women is not just one of appearance. God has created each of them with certain strengths and weaknesses to complement one another and to serve different needs in the family. Since the sacrament of Holy Order (i.e. ordination to the priesthood) is a change to the soul that enables the person to be a minister of the other sacraments, it is necessary for that person (soul and body) to be of the proper nature to receive the sacrament. Just like with the water of Baptism, the bread and wine of Eucharist, and the oil of Anointing of the Sick, we follow the example of Christ, who instituted the Sacraments, as regards the proper matter for the sacrament of Holy Order; He chose only men. Mary, Mary Magdalene, and other women all did their part to spread the Gospel, but they were never Apostles, and we cannot, as Christians, presume to know better than the example the Lord Himself gave.

20100517 Question: Sexual Sin

12:It seems to me that clergy rarely falls into murder, thievery, or other sins that are primarily not carnal, but, when they do fall it is typically sin of a sexual nature. (Protestants just as often or perhaps more so than Catholics) Is this more so now than in biblical and later ages?

It doesn't seem that satan tried this temptation with our Lord, nor was there much problem that I know of in the early church or the apostles, etc. It would seem that our whole world is much like Sodom and that we must be very near the end!

12. I don't generally speculate on when the end of days will be, but we certainly do live in a degenerate time. You are correct that there is no record of the adversary tempting the Lord with lust. He did tempt Him with food, however. And generally, the spiritual doctors would say that more sins are committed in the dining hall than the bedroom. Again, I am not sure if that is still the case. What we do know is that it is certainly easier to resist temptations of the flesh in the one sense if we routinely deny ourselves in the other. I believe that one of the reasons we have such issues with sexual temptation in this day and age is because we have fallen out of the habit of regular fasting. The Church made allowance for substituting acts of charity for regular Friday fasting, and it seems we have taken to this wholesale. It is necessary to remember that, while the clergy are here to continue the personal ministry of Jesus Christ to His Church, they are still men who must strive for holiness just the same as we. When they sin, as all men in this fallen world do, they separate themselves from the Body of Christ and must seek to be reconciled to it through the sacrament of Penance.

20100517 Question: Celibate Priests

11: Celibate Priesthood... Why?

11. First, to define the word celibate: celibate means "unmarried." It does not simply mean "single;" rather it signifies that someone has chosen to give up the goods of marriage and all it entails in order to serve more devotedly a higher cause. When a man chooses to accept the gift of celibacy, he is choosing to love the Church as Christ loved the Church, with his whole life. There are arguments from Scripture and history that point to a married priesthood in the early centuries A.D., and they are correct. As one sees in the Eastern Churches (Orthodox and Catholic), a married priesthood has existed for centuries. What is sometimes forgotten is that, for the first several centuries A.D., if a married man were to become a priest or bishop, he and his wife would be expected to be continent, meaning abstaining from sexual relations. While this discipline lasted for a substantial period of time, the Churches saw that it was not going to be tenable in the long term. In the East, the Churches eased the practice of continence for parish priests except for Sundays and Holy Days, but transitioned to a rule of celibacy for bishops, after the pattern of monastics. In the West, the Church judged that it was best for the good of the faithful that their priests maintain that single-minded devotion; therefore, they chose to augment the rule of continence with a promise of celibacy in order to remove the obstacle of married life. Each of these paths has their own difficulties, but it should be noted that since the initial conflict over clerical celibacy, evangelization has flourished in the Latin rite (the West). In fact, the "Western" Church has now been in Russia, the Far East, India, Western and Sub-Saharan Africa, Australia, Indochina, and the South Pacific in addition to Europe and all of the Americas. Some may posit other arguments, but I think the devotion to things above that a celibate must have has been a central principle in the spreading of the Gospel to nearly every known people of the world. If you want to discuss any particular Scripture passage, just reply or comment.

20100512 Preview: The Spiritual Life

The Spiritual Life

By Michael A. Kirk

Universal Call to Holiness

The Second Ecumenical Vatican Council (Vatican II) reminded the laity of the Church of something that had long been overlooked in spiritual teaching: each and every member of God’s people is called to be a saint. For some time, the focus had been on the callings of priests and religious (nuns, monks, etc.) to be holy in order to be examples for the lay people. While there is a greater responsibility on the priests to be a worthy example of Christian living (i.e. Paul), the calling Jesus issued to us to be holy was given to all. We all have the examples and tools available to us either to accept God’s grace and grow in virtue or to reject God’s grace and continue to be made a slave to sin.

Having been given the amazing freedom and intellect that we have from God, there is almost nothing in this world that we cannot do. Yet we know that there are things we should do and things we should not. We know that some actions are fitting to our nature, and others are not. We are meant to live with God in Heaven, and we should show that by our lives here on earth. However, the spiritual life is not just “acting” but rather is “transforming.” God’s grace works real change in us, both through the sacraments and through working with us to grow in virtue and holiness.

Imitation of Christ

1 John 2:5-6 “This is the way we may know that we are in union with him: whoever claims to abide in him ought to live (just) as he lived.”

Jesus proclaimed in the Gospels that He is “the way, the truth, and the life.” How then do we come to imitate the life of Jesus? The first thing we must do is to get to know Him better, look upon the choices He made and the lessons He gave, and learn what it is that we should value most and for which we should strive.

Studying Christ in the Scriptures we can see a contempt for the vanity of the world, a focus on the next life rather than this one. Jesus recognized temptations as what they were and showed us how to resist them. He employed adversity—in its ultimate form as the Cross—to accomplish the greatest goods. Furthermore, throughout the Gospels, the Lord submitted to the will of His Father and to the legitimate earthly authorities. And perhaps most prominently, He preaches and demonstrates love and forgiveness at all times, not only when convenient or accepted.

Lectio Divina

St. Jerome once said, “Ignorance of the Scriptures is ignorance of Christ.” The converse may also be said: in study of the Scriptures, one may come to know Christ more. Lectio Divina (Latin for sacred reading) is a practice of meditating on the Scriptures. Through this method, one may come to a deeper appreciation of Jesus the Christ and learn to better follow Him.

The practice of Lectio Divina naturally begins with the practice of Lectio, reading, wherein we attentively read a selected passage—note that it should be a well-selected passage, not just a random page or chapter. The passage should then be read again with Meditatio, deep thought or meditation on the message or messages of the passage. Readers should consider how they and their lives are reflected positively or negatively in the passage.

Using the fruits of Lectio and Meditatio, readers should enter into Oratio, prayer with God about the message(s) they are receiving from the passage, especially those themes that are leading them to reform their lives. The final stage of Lectio Divina is Contemplatio, contemplation. Contemplation means uniting one’s heart with God’s, or, rather, letting God’s heart fill and overtake your own.

Eucharistic Piety

In the Garden of Gethsemane, Jesus prayed that we might all be one as He and the Father are One. To draw us together, He gave us the Church to guide us and His own Body and Blood to unite us in Holy Communion. What we receive in Communion at Mass is Our Lord, glorious and enthroned in Heaven, so that we might dwell in Him and He in us. Jesus transforms the simple bread and wine we offer into His Body and Blood for us to consume, not only so that we can have a visible sign of our unity with one another, but also so that we can have a real and lasting unity with Him.

The Church celebrates this gift in two main ways: the first is the Mass and Holy Communion, the other is Eucharistic Adoration. Eucharistic Adoration is the practice of worshipping Our Lord Jesus present in the Eucharist. This may be done by making a simple visit to the church or chapel where the Blessed Sacrament is reserved (in the tabernacle). Eucharistic Adoration is also done solemnly with songs, prayers, and incense on certain occasions throughout the year, notably on the first Friday of every month and after Holy Thursday Mass.

Evangelization & Mission

For what has the Lord sent you out into the world? This is the question we each must answer when contemplating what “mission” means. There are missions which the Lord has given to His people. There are further missions to which the Church has committed herself. There are mission territories, where the Gospel still needs to be preached. There are mission churches, where the faithful are few, but dedicated to their faith. Then there are the missions for which the Lord has equipped each of us.

Some of us are made to be mothers or gardeners. Some are made to be fathers or soldiers. Some are made to be priests or engineers. For each of us, there will be some missions we accept and some we decline, both out of those for which the Lord has prepared us and those for which we might not be ready. What we must do in all cases is to do everything with the intention of furthering the Gospel in our own lives and that of others. Where something in our lives opposes our mission, we should seek to amend it without delay.

“Evangelization” is what we call spreading the Gospel of Jesus the Christ. In other times and places, this meant telling the pagan world about the One True God and His Son who died for our sins. In our place and time, it can still mean this, although it often also includes reminding a believer of what it means to be a Christian.

Spiritual Combat

The devil is real. Make no mistake about this. Before this world came to be, God made the angels, and one of the most powerful of these angels chose not to serve God, but to challenge Him. This angel and those who stood with him lost the glory that they had in God’s presence, but not their power. They are called fallen angels, or demons, because they fell from heaven’s glory to a lower state of being. These demons are not physical beings. Rather they are spiritual beings that seek to lead men to reject God in the same way as they once did.

Demons seek first and foremost to tempt us to fall. They may also try to coerce us (find ways to threaten us or our loved ones). In some rare, but real, cases, demons will oppress (affect the person’s life, well-being, or environment) or even possess (take charge of a person’s body, speaking and acting for them) someone without the person’s consent. While cases of oppression and possession are often the result of the person or an enemy opening them up to attack (by participating in some demonic or pagan activity), they can also happen when no one has done anything to provoke them.

The first recourse when we believe there may be demonic activity in our lives or that of others is to resort to prayer and the Sacraments. The Sacraments and fervent prayer, being full of the life of God, are the fastest, surest remedy to a demonic presence. If the appearance of demonic activity persists, then a priest should be contacted. With regards to demonic possession, specifically, it is imperative that a sound evaluation be made whether the problem is demonic, psychological, or medical. Taking the wrong approach in any case can have devastating results.

20100505 Update: The Eucharist

“The Eucharist and the Mass”

By Michael A. Kirk

“Give Us This Day Our Daily Bread…”[1]

The Eucharist is a sacrifice without blood. It is entirely different from the sin offerings that our Hebrew forebears offered unceasingly, vainly attempting to counterbalance the weight of their sins with quantities of the blood of oxen and goats. The offering of bread and wine is a sacrifice of thanksgiving (eucharistein in Greek) that the Hebrews called ToDaH. This is the sacrifice that is to be offered when we recall the great deeds that God has done for us.

Genesis 14:18 "Melchizedek, king of Salem, brought out bread and wine, and being a priest of God Most High, he blessed Abram...”

Hebrews 7:1-2 "This Melchizedek, king of Salem and priest of God Most High […] His name first means righteous king, and then he is also ‘king of Salem,’ that is, king of peace. Without father, mother, or ancestry, without beginning of days or end of life, thus made to resemble the Son of God, he remains a priest forever."

“Without the Shedding of Blood, There Is No Remission of Sins...”[2]

When the Lord saved his people from the bonds of slavery to men in Egypt, He had them eat the meal of the Passover sacrifice the evening before it was to be accomplished. In the Passover commemoration, the third cup of wine, which corresponds to God’s promise “I will redeem” from Exodus 6:6, is known as the Cup of Blessing, and, at the end of the meal, all participants in the Passover must drink from it. Blood was shed in the mark of circumcision in the covenant of Abraham. Blood marked the doorposts of God’s people at the Passover. And the Lord’s own Blood is offered to us in the Eucharist as the sign of our Redemption.

Exodus 24:7-8 "Taking the book of the covenant, he read it aloud to the people, who answered, ‘All that the Lord has said, we will heed and do.’ Then he took the blood and sprinkled it on the people, saying, ‘This is the blood of the covenant which the Lord has made with you in accordance with all these words of His.’"

Matthew 26:27-28 "Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins."

“For where two or three are gathered in my name, there am I...”[3]

The Hebrew people had an understanding that wherever one of the signs of God’s covenant was, the Lord had a special, real presence there. In the Ark of the Covenant, the Hebrews kept Aaron’s staff, the fragments of the Ten Commandments, and some of the manna with which God fed His wandering people in the desert. These signs of God’s providential care for and covenant with them served not only as consolations, but also as points of contact with the Divine. The Eucharist is the new sign of God’s covenant with His people, but rather than merely being present around this sign, He is substantially and personally present in it.

Exodus 25:8 "Let them make me a sanctuary, that I may dwell in their midst."

Exodus 25:22 "There I will meet with you, and from above the mercy seat, from between the two cherubim that are upon the ark of the testimony, I will speak with you..."

Exodus 25:30 "You shall set the bread of the Presence on the table before me always."

Matthew 12:1 "At that time Jesus was going through a field of grain on the Sabbath. His disciples were hungry and began to pluck heads of grain and eat them. [...] [Jesus] said to them, 'Have you not read what David did, when he and his companions were hungry, how he went into the house of God and ate the bread of offering (of the presence) [...] I say to you, something greater than the temple is here."

Matthew 28:20 "Behold, I am with you always, until the end of the age."

Luke 24:30-31,35 “And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight […] Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread…”

“Salvation comes from our God […] and from the Lamb”[4]

Our Lord Jesus the Christ, the Lamb of God, became man specifically that He might become the final sacrifice to save us from our sin. Abel offered a first-born lamb, and his sacrifice was looked upon with favor. Abraham offered a ram provided by God in place of his first-born son. The Hebrews offered yearling sheep in place of their first-born sons. To accept the redemption offered by each of these sacrifices, the people had to consume the lamb. The Lord God gave His first-born Son to be the lamb of sacrifice to redeem our lives. He did so not only so that by dying in our place, He might free us from our sins, but also so that by taking and eating of His Body, we might have His Divine Life welling up within us.

Genesis 22:8 “‘Son,’ Abraham answered, ‘God Himself will provide the sheep for the holocaust.’”

Exodus 12:5-8 “The lamb must be a year-old male and without blemish. You may take it from either the sheep or the goats. You shall keep it until the fourteenth day of this month, and then, with the whole assembly of Israel present, it shall be slaughtered during the evening twilight. They shall take some of its blood and apply it to the two doorposts and the lintel of every house in which they partake of the lamb. That same night they shall eat its roasted flesh with unleavened bread and bitter herbs.”

Leviticus 23:12-13 "You shall offer to the Lord a holocaust an unblemished yearling lamb. Its cereal offering shall be two tenths of an ephah of fine flour mixed with oil […] and its libation shall be […] of wine."

John 1:29,34 “‘Behold the Lamb of God, who takes away the sins of the world. […] Now I have seen and testified that he is the Son of God.’”

Luke 22:19 "Then he took bread, said the blessing, broke it and gave it to them, saying, 'This is my body which will be given for you; do this in memory of me.'"

Revelation 19:9 "Blessed are those who have been called to the wedding feast of the Lamb."

---

[1] Matthew 6:11

[2] Hebrews 9:22

[3] Matthew 18:20

[4] Revelation 7:10

20100510 Question: Mary

10: Mary...

10. Concerns regarding the relationship between Catholics and Mary generally revolve around a few key issues: 1) Do Catholics worship Mary? 2) Why do Catholics believe that Mary never sinned? 3) Is it not better to give attention to Jesus rather than Mary?

These are all very good questions. With regards to the first question, the simple answer is "No."

1) Catholics do not worship Mary. All aspects of religion are not necessarily worship. Many Christians, for example, choose to abstain from work on Sunday in order to observe the Lord's command to keep the Sabbath holy. Also, studying Scripture and leading a moral life are aspects of Christian life that are not worship per se. For many Protestant communities, the meaning of worship has been distorted so as to be roughly equivalent to prayer, singing, or listening to a sermon. Catholics remember the history of our Salvation from the beginning of time and what Christ showed us upon the Cross: "worship" means "sacrifice." The word "prayer" bears the meaning "asking for a favor," which does not of itself entail worship, otherwise, we would be worshiping our neighbors whenever we are in need of a cup of sugar. Singing does not of itself entail worship; otherwise we would be worshiping every child to whom we ever sung "Happy Birthday." Study or listening to lectures certainly does not of itself entail worship; otherwise most of us would have spent a fair portion of our lives worshiping dinosaurs or ponies. We, as Catholic Christians, ask Mary to pray for us to God, to join us in worshiping Him, and to lead us into a deeper imitation of His Ways. We sing of the holiness and virtue of Mary because, as the first and most loyal disciple of Jesus, she provided for us such a great example. We study and seek to know more of Mary because, after all, it is from her that Our Lord drew His sacred humanity. For us Catholic Christians, no matter how much we may admire Mary, we offer spiritual sacrifice to one God alone--the Father, Son, and Holy Spirit.

2) God the Son received His human nature from Mary. That nature needed to be without stain of sin, Original or personal. We know that the merits of Christ's sacrifice (i.e. forgiveness of sin) could be applied to points earlier in history because we saw just such a thing with the prophets Isaiah, who was purified from sin by a heavenly ember, and Elijah, who was assumed into Heaven. Given the angel's greeting to Mary in the Gospel according to Luke, "Hail, she-who-has-been-graced," which is absent her name and wholly unique in all of Biblical history, we are led to see that she must have been blessed in some way that separates her from the rest of humanity. What might this singular grace have been that she had even before conceiving the Lord? Once we recognize that Mary was uniquely blessed among all humanity and remember that she is the source of Jesus' sinless human nature, it becomes obvious that the two are related and that that singular blessing is that the forgiveness won by Christ on the Cross was applied to Mary at her conception that she might be forever without sin, a new Eve who can remain sinless next to the new Adam who would die for our sins rather than sin Himself.

3) Lastly, of course, worshiping Jesus the Christ is better than speaking about Mary. The real question is, "Why do you have to choose?" Worshiping God is better than hugging your Grandma, but that doesn't mean it's not good to do both. Like it or not, if Christ is the head of the Church and we are members of His Body, Mary is also our mother. While she can never replace Our Lord, not by a long shot, she does deserve a great deal of respect and love, and we would be doing wrong by her and by Jesus to ignore her or speak ill of her.

20100503 Question: The Final Battle

9: In the final fight portrayed in Revelation, who would be the soldiers on each side? I figured for God, he would have all his angels and his saints fighting with him. But, if the angels aren't really alive, how can they die? So will the fight just go on forever, because angels can't die? I was also wondering, regarding Guardian Angels, do they feel our pain? That is, if we get hurt, in anyway, can they feel it?

9. The references in the book of revelation to the angels waging war are actually referring to two different times. some of it is referencing the original fall of the angels who refused to love and serve God. Then, partially in reference to the end of the world, there is a lot of eschatological imagery (images used to talk about future events, mostly symbolic).

It is true that angels are not alive like we are (we are souls that animate, or "make alive" human bodies). When we die, our souls are separated from our bodies, and we await the resurrection when our bodies will be restored and glorified. Angels experience none of this. They do not have senses in the same way we do. They do not suffer death like we do. They do not suffer pain in the same way we do.

But they are alive in that they are able to chose their own way. Inanimate objects have no power of choice, nor of knowledge, nor of love. We know that angels can learn and do have knowledge and can sense things, though in a different way from us. We even know--in the case of demons at least--that they can feel pain, but it is a spiritual pain, whereas ours is usually a physical pain.

But the battle we are concerned with primarily is the war for men's hearts. The angels, saints, and we members of God's church here on earth are constantly at war with the forces of evil in men's hearts as well as those powers possessed by the devil and his angels. the message of Revelation is primarily that the end of time comes for each of us at different times (often without notice) and that we need to be on the right side of the battle whenever that time comes...

I do not know if they feel pain that corresponds to our pains... I know that the life of God, His grace, His blessing, is painful to the demonic angels that truned away from God... I have not found a reference anywhere as to whether God's angels feel pain, but I am thinking about how Heaven is to be devoid of suffering and sadness... I'm going to present the opinion that angels probably look on things with God's perspective: rather than suffering and sin being things that cause them pain, they probably perceive them as obstacles to overcome for the greater glory of God...

20100503 Question: Catholic Missal

8: What is a Catholic Missal? (It was on Jeopardy: which president was sworn in with his hand NOT on a Bible, but on a Catholic Missal. Lyndon B. Johnson was the answer, on Air Force One after JFK’s assassination.)

8. The Catholic Missal was a book commonly used at the time by Catholics to pray along with the Mass. It would have the Scripture readings and the prayers in both Latin and English in a side-by-side fashion. "Praying the Mass with Missals" was something of a rallying cry for Catholics in the United States in the fifties and early sixties. It was encouraging Catholics to, rather than be occupied with other prayers, be more fully engaged in the Mass itself, what the Second Ecumenical Vatican Council would call "full, conscious, and active participation." LBJ remains the only president known to have been sworn into office on a book other than a Bible, though we do not have records of precisely on what many of the earlier presidents were sworn in. It is worth pointing out that Daily Roman Missals for post-Vatican II Mass (generally called the Novus Ordo Mass) are also available for use nowadays and can be very useful for praying the Mass. http://www.bookschristian.com/books/james-socias/daily-roman-missal/319085 is just one place they may be found. If you are interested in one, I would recommend shopping around as prices may vary.

20100426 Question: Miracles

7: Does God still work miracles of the supernatural sort today (in much the same way as in the book of Acts?)?

7. The Lord certainly still works miracles. There are several miracles verified every year. Most of them are medical in nature, spontaneous and complete healing upon petition. Most verified miracles are specifically examined as a part of the canonization process for a saint, which requires two separate miracles to occur by their intercession to God on behalf of the petitioner. These miracles are considered to be God's approbation of the sanctity of the saint's life as an example for His people. Others, of course, take place, such as the levitation of St. Joseph Cupertino or the bilocation of Padre Pio, but miracles during the course of the saint's life do not count toward their canonization. Only those after their death can demonstrate the special relationship they have with God.

On a different note, the theophanies of God (the manifestations of God in the burning bush, pillar of cloud, wrestling with Jacob-Israel, etc.) are a thing of the past since the Lord God has appeared fully and finally in the person of Jesus the Christ.

There are some warning signs to look for as pertains to charlatans that we could also discuss...

20100426 Question: Seven Deadly Sins

6: Why do many Catholics refer to the 7 deadly sins when they aren't mentioned in the Bible directly and were compiled by a man who had nothing to do with the Bible?

6. Yeah, one thing to get used to with Christianity: there are lots of things we do, talk about, etc. that are not expressly in the Bible. Nowhere in the Bible does it tell us how to build a synagogue or a Christian church. Nowhere in the Bible does it tell us how Christian ministers should dress. Nowhere in the Bible does it tell us what books belong in the Bible! The comfort we have in Catholic Christianity is found in the fact that we grew organically from our Hebrew roots in the revelation of Jesus the Christ, through the ministry of the Apostles, and shepherded through history by their successors, the popes and bishops. Protestant communities are generally defined by what they deny of the Catholic Faith (though they would never admit it). Many of them are not even aware of this historically obvious distinction.
The "Seven Deadly Sins" are just one articulation of a common practice among Christian spiritual leaders of the early Middle Ages to identify the common causes of spiritual failing. Many other spiritual doctors refer to the "Eight Vices" including vainglory, pride that arises after having conquered other temptations (see Evagrius Ponticus and John Cassian). The effort was partially based on passages from Proverbs and Galatians that list offenses to God. Pope St. Gregory the Great really just made a very publicly published list to be of use to the people of God.

20100426 Question: Incense

5: What is the ball with smoke in it that you use during some masses? What is it used for and why?

5. The device you're referring to is called a thurible. It is essentially a means of carrying (and employing in worship) a censer, a bowl used for the burning of incense. Incense is a sweet-smelling resin made from sap that makes a pleasant-smelling smoke when burned. Typically, charcoals are lit and placed in the thurible, then, when incense is desired for the ceremony, some of the incense will be spooned out onto the coals by the priest and then blessed. Therefore the smoke is seen as blessed, in the same sense as holy water, though for different purposes. The thurible is then used to incense the altar, blessed object, or the people of God, all things seen to have the blessing of God on them. Incense is most prevalently used in Mass and at Adoration of the Blessed Sacrament, times when we are most directly worshiping our God.

20100426 Question: Biblical Angels

4: If the Bible names four angels and there are millions, how do we know the names of more?

4. The Bible names a fair bit more than just four. Michael, Gabriel, and Raphael are all in there. And we can read Death as possibly being an angel. Lucifer (the devil, Satan, the adversary) is also named, as are many other demons, but we needn't go into all that. Names are given to angels in other non-Scriptural writings from both the Old Testament and New Testament periods (and later times as well). Again, these are not articles of faith but traditional tools in religious writings.

20100426 Question: Four Horsemen

3:There are four horsemen but only one was named in the bible. How do we know the other's names?
3. The fourth horseman is named as Death, and Revelation says he is given authority to destroy with "sword and famine and pestilence." Given that the imagery of the second horse is clearly linked with war, or death by the sword, he is generally given the name of War. The same with the image of the third horseman and Famine. Whereas the imagery of the first horseman might not scream out "pestilence," he was given that name to correlate with the expressed powers of Death. The names of the first three horsemen are not articles of faith, but rather just a traditional presentation of the passage. Rev. 6:1-8

20100426 Question: Blood of Christ

2: In Leviticus it says not to drink blood for church rituals and yet Catholics have Jesus's Body and Blood every mass. Why is it consumed if the Bible says it is wrong?

2. That's a really insightful question. I will answer it three ways: 1) The Hebrews believed that the life of the animal was in its blood, so it would lower the human that drank it ("so far as you drink of it, so far shall it separate you from the people" Lev. 17:10), but the life of God (typically referred to as "grace") is specifically what we desire to gain by worthily partaking of Communion (joining together with Jesus the Christ). 2) The Lord's Supper was a transformation of the Passover feast (Exodus 12), where in lieu of a yearling lamb, Jesus offered himself as the Lamb of God (John 1:29) that the Lord Himself shall provide (Gen. 22:8). The Passover necessarily entails the eating of unleavened bread and the drinking of wine, which Jesus says are His Body and His Blood and commands us to take and eat and drink. Given the approbation given later on to consuming what was previously considered unclean (Acts 10:9-16) we can accept the apparent contradiction to have been resolved by the command of the Lord at the Last Supper. 3) There is a difference between Communion and cannibalism. Cannibalism is eating the physical body or blood of someone, wherein each portion consumed reduces the physical quantity remaining. In Communion, we are partaking metaphysically of the Christ's body and blood, that is, it is not a portion of His physical body or blood, but rather, the bread and wine are substantially changed to also be His Body and Blood expressly for the Communion of the people of God.

20100426 Question: Shroud of Turin

1: Why is the Shroud of Turin still held as a religious artifact when it was proven to be formed hundreds of years after Jesus's death?
1. The Shroud of Turin is believed to be the burial cloth of Jesus because the wounds match the historical methods employed at the time with details unknown in the Middle Ages but later discovered through modern archaeology. The imprint is also inexplicable by modern science. Furthermore, the tests performed on the cloth have long been debunked because the main body of the cloth has been shown to be much older than originally believed and the previous tests included portions of cloth that appear to have been repaired at later dates in history. Lastly, the cloth matches the description of a relic known to have traveled throughout Byzantium in the early centuries AD and doesn't fit the typical anachronistic (according to current fashions instead of with historical accuracy) style of religious works in the Middle Ages.