There is a principle in theology which says that “he who has no firm foundation on the fundamental beliefs of Christianity is prone to falling into or developing heretical beliefs.” This saying is true considering that heretical groups like the gnosticism holds doctrines that are contrary to what the apostles had taught. This is also true to some people who cannot reconcile God’s immutability and that of the death of Jesus Christ on the cross. These people hold the belief that Christ death on the cross was not literal but only figurative. They argued that since Jesus Christ is God, he is immutable, therefore his death cannot be taken literally but only in figurative sense. This is a very dangerous hypothesis because the entire Christian faith hinges on the death and resurrection of Jesus Christ. If Jesus Christ did not die on the cross it means he did not resurrect from the dead, henceforth everything in Christianity was based only on stories perpetuated by Christ’s disciples and not on actual historical facts. Continue reading
If you are a regular Church goer you are familiar with the part of the Mass wherein the priest will say “The Lord be with you” (Latin: Dominus vobiscum) and the congregation will respond with “And with your spirit” (Latin: Et cum spiritu tuo). For those who are not theologically and liturgically inclined this appears to be just a regular greeting in the Mass or a routinely action that we are all accustomed to for years. But some are keen enough to notice that there was a sudden change with our response to the priest’s greeting, for 40 years we’ve been responding to the greeting “The Lord is with you” with “and also with you” but why is in the New Translation of the Roman missal it was changed to “and with your spirit”? Was there an error with the response “and also with you”? The Liturgy is the life of the Church, it draws from the Liturgy graces to persevere in carrying out the public ministry of Christ for all ages, therefore we can be absolutely sure that the Church makes no mistake in its liturgical traditions and practices.
The Crusades were not colonialist or commercial ventures, they were not intended to force Christianity on Jews and Muslims, and they were not the projects of individual warlords. Their primary goal, in addition to the defense of Eastern Empire, was the recovery of the Holy Land for Christendom, and they acknowledge the leadership of the pipes. Diane Moczar, Seven Lies About Catholic History: Infamous myths about the Church’s past and how to answer them, p.59, 2010
Catholic theology teaches us that in Jesus Christ there are two natures Divine and Human, and these natures are hypostatically united in one hypostasis (Person), therefore we can say that Jesus Christ is true God and true Man. Despite the clarity of the Church’s teaching concerning Jesus Christ and his two natures there is always the tendency from people whether they are learned in theology like Nestorius and those who have no formal theological training to separate the natures of Christ from his person and employ misapplication predicates to shed light in Christological mysteries like how God who is immutable and eternal can be born and die. Their solution for this dilemma is to separate Christ in to two persons, a human person and divine person. They argued that every human actions of Christ being born, getting tired, grief, suffering and death should be attributed to his human person. Whereas, actions belonging to his divine nature such as his miracles must be attributed to his divine person. The Council of Ephesus has already condemned this kind of view that in Christ there are two persons one divine and the other human. The belief that in Christ there are two persons is heretical and must not be adhered to by Catholics. Continue reading
The Catholic doctrine of purgatory is one of the most well supported doctrines found within the pages of scriptures. From the Old Testament foreshadowing of purgatory to the allegories of Christ, in the epistles of St. Paul and the writings of the early Church Fathers, the overwhelming proof for this doctrine is beyond disputable. Those who do not believe in purgatory or oppose this doctrine are misreading the scriptures by relying on their own personal interpretation of the Bible. Out of all the Biblical passages that speaks about purgatory there is one passage in the Book of Acts that points to the existence of purgatory. At first glance the passage is a narrative of a miracle performed by St. Peter, but upon close scrutiny there is more to it than just a miracle. This passage is found in Acts 9:36-40, the miracle of Peter wherein he raised Tabitha back from the dead. Continue reading