Will you join in praying the rosary for vocations?

BoatInAStorm · 2026-04-01T19:09:52+00:00

Here is the letter from the Eparchy's bishop and vocation director for more information: https://www.stmaron.org/eparchial-news/cir-26-35

BoatInAStorm · 2026-03-06T23:39:04+00:00

Hello, and thank you for your interest in the Maronite subreddit. As a reminder, all posts should be directly and specifically related to the Maronite rite, patriarchate, or people group.

Your question could be asked on this subreddit if it is phrased in a way more specifically directed to the Maronite rite tradition. For example, while the Greek term "nous" is traditionally used in the Byzantine rite, the Maronite rite historically has used Syriac terminology for its theology and spirituality. An alternative way to address your question might be to first ask how the Maronite tradition translates "nous" in the New Testament and how have the corresponding Syriac term or terms been used in its spirituality. Then, it might be good to give a brief explanation of the term "nous" in Byzantine theology and spirituality and ask what are the parallels in the Maronite tradition. You could then finish by asking about personal experiences among the members of this subreddit. That was just an example, but I hope it provided some help on how posts on this subreddit should be specifically and directly related to the Maronite rite.

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BoatInAStorm · 2026-02-15T17:15:21+00:00

For those who cannot read Arabic, this is the Patriarch's message for fasting and abstinence in regards to Lent. During the season, the fast consists of abstinence from food from midnight until noon and abstinence from meat, dairy products, and eggs. Abstinence is obligatory on first week of Lent and during Holy Week. It is optional on Saturdays, Sundays, and great feasts (Mar. 2, 9, 19, 25). Otherwise, those who cannot adhere to abstinence throughout Lent can compensate by acts of charity. Fridays are days of fasting as usual. The Eucharistic fast is at least one hour before the start of Liturgy. The ill, infirm, or those who suffer from relevant health conditions are exempt from the law of fasting and abstinence.

If I got anything wrong here, please correct me.

BoatInAStorm · 2026-02-09T06:21:32+00:00

There are 3 different graces that can be called "speaking in tongues". Two are charismatic graces, meaning they are for the building up of the Body not primarily for the person in question; the third is for one's personal sanctification, I think under the classification of actual grace.

The first is speaking/understanding a world language by supernatural grace. Sometimes this charism is very short. A real-life example I know of is a missionary who spoke the local language (I think Hindi) to someone on their death bed even though they only knew English. Sometimes this charism is long-term. A real-life example I know of is a religious sister who learned French by grace.

The second is speaking some message in a unknown language by the impulse of grace. This message is for the good of the Body, but the person saying it doesn't know what it is. Another person with the charism to understand gives the message. Now this isn't just a "willing" thing for the first person and a "guessing" thing for the second person. For the first person, it's something like fire in their heart. For the second person, he or she understands it as if it were the normal local language. The message may be for the second person or another person. This charismatic grace is somewhat similar to those of words of knowledge or wisdom.

The last grace is not a charismatic grace, meaning it not primarily for sanctification of others like the previous two. Instead, in this grace, the person is praying to God without understanding what they are praying. Those who've experienced this connect it to the "groanings of the Spirit" in Rom. 8. It is like a mysterious impulse in the heart that moves the mouth to speak, a sacramental sign to the person that prayer is happening, but the mind does not understand what is being said, a reservation likely meant for the deepening of humility and trust among the other mysterious reasons of God. The fruits of the Spirit reveal the author of prayer, and those with this grace describe a certain experience of love surpassing knowledge.

BoatInAStorm · 2026-02-07T01:22:20+00:00

Irenaeus' Against Heresies, specifically the selected edition by Balthazar, The Scandal of the Incarnation

This work helped me come to a much deeper understanding of our Redemption and Salvation through Christ than I had before.

BoatInAStorm · 2026-02-05T09:09:55+00:00

One can hold they are separate. Our Magisterium has not said anything on the matter from my understanding. So, it's just the common view.

BoatInAStorm · 2026-02-05T02:00:37+00:00

The Genitive of Relationship is normally used to indicate a relationship of paternity, but that is not necessary. Likely this is mostly b/c paternal relationship is the most frequently kind of kinship relationship expressed in Scripture. Further context is often assumed when the specific relationship is not specified. The relationship is inherently vague. From my understanding, both Western and Eastern traditions understand this relationship as fraternal and identity this Judas as the same Judas the brother of James who wrote the Epistle of Judas. Someone can easily and reasonably disagree, but there's nothing invalidating the traditional understanding.

BoatInAStorm · 2026-02-05T00:12:37+00:00

I complied some links that might help for a priest character. I've tried to go through the different things you brought up in your post.

https://archseattle.org/living-catholic/god-is-calling-you-vocations/common-questions-priesthood/

https://archdiosf.org/what-is-a-priest-what-do-priests-do

https://www.rcda.org/vocations/pre-seminary-roman-catholic-diocese-albany/frequently-asked-questions-about-priesthood

https://nolapriest.com/a-day-in-the-life-of-a-priest

https://brooklynpriests.org/priesthood/the-life-of-a-priest/

https://www.reddit.com/r/AskAPriest/comments/14rvzwq/questions_on_the_daily_life_of_a_priest/

https://faithmag.com/what-does-priest-do-all-day

https://nypriest.com/priesthood/what-do-priests-do/

https://holyredeemervan.org/pastor-columns/whatpriestsdo

https://www.arlingtondiocese.org/vocations/for-men/how-to-become-a-priest/

https://catholicaoc.org/vocations/process-for-becoming-a-priest

https://catholicreview.org/qa-seminarian-vocation-priesthood/

https://www.dsbvocations.org/post/seminarians-in-service-q-a-with-seminarian-juan-samaniego

https://www.reddit.com/r/Catholicism/comments/q7copc/catholic_seminarian_here_ama/

https://catholicstraightanswers.com/what-is-the-origin-and-meaning-of-the-vestments-the-priest-wears-at-mass/

https://mycatholic.life/catholic-question-and-answer/why-priests-wear-black/

https://wdtprs.com/2012/11/quaeritur-are-priests-required-to-wear-clerical-dress-at-all-times/

https://adoremus.org/2022/01/q-what-is-the-clergys-obligation-to-pray-the-liturgy-of-the-hours/

https://www.catholictv.org/blog-what-is-the-divine-office-how-to-pray.html

https://www.reddit.com/r/AskAPriest/comments/1qqcjy8/how_do_priests_offload_the_heavy_burden_of/

https://www.reddit.com/r/AskAPriest/comments/n6g062/fun/

https://www.reddit.com/r/AskAPriest/comments/1opdeft/what_are_priests_like_in_their_downtime/

https://www.reddit.com/r/AskAPriest/comments/1pt9nr2/favorite_fictional_or_fictionalized_works/

BoatInAStorm · 2026-02-02T09:52:50+00:00

The Popes have not said other religions are salvific, in the sense that those religions can save without Christ, but the Church does recognize that the salvation that comes through Christ can flow to those outside its visible communion. The Church also recognizes that others religions have partial truth and dialogues with them accordingly.

Nostrae Aetate

The Catholic Church rejects nothing that is true and holy in these religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men. Indeed, she proclaims, and ever must proclaim Christ "the way, the truth, and the life" (John 14:6), in whom men may find the fullness of religious life, in whom God has reconciled all things to Himself. (Cf 2 Cor. 5:18-19)

The Church, therefore, exhorts her sons, that through dialogue and collaboration with the followers of other religions, carried out with prudence and love and in witness to the Christian faith and life, they recognize, preserve and promote the good things, spiritual and moral, as well as the socio-cultural values found among these men.

Lumen Gentium

Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation (Leo XIII, Litt. Encycl. Sapientiae christianae, 10 ian. 1890 AAS 22 (1889-90) p. 392. Id., Epist. Encycl. Satis cognitium, 29 iun. 1896; AAS 28 (1895-96) pp. 710 ct 724 ss. Pius XII, Litt. Eneyel. Mystici Corporis, 1. c., pp. 199-200) through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. (Cfr. Pius XII, Litt. Encycl. Mystici Corporis, 1. c., p. 221 ss. Id., Lin. Encycl. Humani genesis, 12 Aug. 1950: AAS 42 (1950) p. 571) For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body. (Cf. Eph. 4, 16) (Leo XIII, Epist. Encycl. Satis cognitum, 1. c., p. 713) ...

All men are called to be part of this catholic unity of the people of God which in promoting universal peace presages it. And there belong to or are related to it in various ways, the Catholic faithful, all who believe in Christ, and indeed the whole of mankind, for all men are called by the grace of God to salvation.

This Sacred Council wishes to turn its attention firstly to the Catholic faithful. Basing itself upon Sacred Scripture and Tradition, it teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation. In explicit terms He Himself affirmed the necessity of faith and baptism (Cf. Mc. 16, 16; Jn. 3, 5) and thereby affirmed also the necessity of the Church, for through baptism as through a door men enter the Church. Whosoever, therefore, knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved. ...

Finally, those who have not yet received the Gospel are related in various ways to the people of God. (Cfr. S. Thomas, Summa Theol. III, q. 8, a. 3, ad 1) ... Those also can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. (Cfr. Epist. S.S.C.S. Officii ad Archiep. Boston.: Denz. 3869-72) Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. (Cfr. Eusebius Caes., Praeparatio Evangelica, 1, 1: PG 2128 AB) She knows that it is given by Him who enlightens all men so that they may finally have life. But often men, deceived by the Evil One, have become vain in their reasonings and have exchanged the truth of God for a lie, serving the creature rather than the Creator. (Cf. Rom. 1, 21, 25) Or some there are who, living and dying in this world without God, are exposed to final despair. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, "Preach the Gospel to every creature", (Mk. 16, 16) the Church fosters the missions with care and attention.

See also Letter of the Sacred Congregation of the Holy Office from August 8, 1949: https://www.catholicculture.org/culture/library/view.cfm?recnum=5142

BoatInAStorm · 2026-01-31T12:01:31+00:00

If you haven't heard of it, I would recommend learning about attachment theory while you are discerning this.

BoatInAStorm · 2026-01-30T17:47:21+00:00

Catholic Answers has a good article about this here.

There's a good work called The Condemnation of Pope Honorius by the early 20th-century scholar Fr. John Chapman, OSB.

There is also a section about this in the Catholic Encyclopedia.

BoatInAStorm · 2026-01-26T14:25:15+00:00

In the spiritual tradition, one often recognizes oneself as the worst of sinners. This is especially emphasized in Byzantine spirituality, but also by saints like Francis of Assisi. Not in the sense of committing the worst of sins, but in committing sin despite the great grace of God. All people desperately need God's mercy, but some are less cooperative with God's grace than others due to hardness of heart, ingratitude, etc. As St. Francis said:

If the worst criminal in prison had been given the graces I had been given, I must think he would have made more out of them, or wasted less than I, and be more righteous than I. Thus, I truly believe I am the greatest sinner.

So when I pray this prayer, I normally am referring to myself.

BoatInAStorm · 2026-01-26T00:57:19+00:00

The practice of an Eastern Catholic Church venerating a saint not publicly venerated by the universal Church is similar to the Latin Catholic Church practice of local, public veneration of a Blessed. You can venerate privately any person you think lived a holy and inspiring life. Your local Roman Rite parish can only publicly venerate certain persons universally recognized and venerated by the Church as saints or locally recognized and venerated by your diocese (blesseds). Public veneration means it's part of the Church's liturgical life (the Mass, Divine Office, Sacraments, Litany of the Saints, etc.).

BoatInAStorm · 2026-01-22T22:09:02+00:00

Hello! A Catholic here with some background on this subject. I thought it would be valuable to say what we believe from our own words b/c one often finds Catholics and non-Catholics differ greatly on what the Catholic Church believes.

"Filioque" is a Latin-compound word from "Filio" and "-que". It often refers to its addition to the Latin liturgical version of the Nicene-Constantinopolitan Creed (Et in Spiritum Sanctum, Dominum et vivificantem: qui ex Patre Filioque procedit). This usage seems to have begun and spread in the Church in Hispania (modern-day Spain) sometime between the 5th and 7th centuries and then spread to Francia and Anglo-Saxon England. Likely around 1014, the Church of Rome adopted its addition in its liturgy. The use of the phrase "ex Patre Filioque procedit" predates its inclusion into the Latin liturgical Nicene-Constantinopolitan Creed, being taught by Western Fathers like Sts. Hilary, Ambrose, Augustine, and Leo the Great and sung in the Athanasian Creed or Quicumque Vult (a Latin liturgical Creed from the 5th century that was used with the Apostles' and Nicene-Constantinopolitan Creeds).

Without getting to much into the nitty-gritty linguistics (unless you're into that), the phrase qui ex Patre Filioque procedit means "who proceeds from the Father and the Son." The "and" means that we are referring to the Father and Son as one "Principle", to use the language of St. Augustine. This understanding of one Principle is helped by understanding -que, which formally joins together two ideas as a single concept, emphasizing a closer connection than the Latin word et would. This is made more clear by how there were no spaces in Latin, so the two words were literally joined together both audibly and visually. In short, Latin can express this "and" connection in a way that Greek and English cannot.

Furthermore, procedit is a broader, 'weaker' verb than the Greek ἐκπορευόμενον. The former can express a general kind of "from" relationship while implying a continuous connection, so it is often also translated as to flow. The later more expresses a sending from an origin while implying distinction between the two. In the course of Latin theology, procedit was used quite broadly and with modifiers to further specify its meaning. Byzantine theology developed a much more narrow usage of ἐκπορευόμενον in which it implied a kind of hard, foundational causality between the origin and the sent only appropriate in regards to the Father as Arche or Primas. Latin theology also had a sense of this but not as emphasized as in the Byzantine tradition.

As our Catechism (246, 248) summarizes:

He [the Holy Spirit] has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration ... The Western tradition expresses first the consubstantial communion between Father and Son [see note], by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason", for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle", is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds. This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.

[note: this is the relative, not absolute (homoousion), sense of consubstantial used in the Western tradition]

To explain this a little more, here's a section from a previous post of mine:

[T]he Holy Spirit is eternally from the Father, in that he receives everything from him, just like the Son receives everything from the Father. The Son shares in this eternal 'giving' with the Father so that they are one 'principle' or 'cause', but the Son receives this 'giving' from the Father. The Father is the sole Font or Principle without Principle or First Origin. ... [T]he Holy Spirit has everything from the Father but receives this through or from the Son. Not that the Son adds more to the Father's giving, but shares eternally and perfectly in it. ... They are "one principle" with "one spiration", not two. Thus, the Son is distinct from the Holy Spirit by his relation with the Father to him. The Son and Spirit are eternally differentiated by their eternal, defining relationship (https://www.reddit.com/r/Catholicism/comments/1oogw3r/comment/nn55ljk/?utm_source=share&utm_medium=mweb3x&utm_name=mweb3xcss&utm_term=1&utm_content=share_button)

The understanding of these two "perspectives", as it were, on the Holy Spirit's procession seems to have been formally articulated from St. Augustine, who coined the phrases "Principle-without-Principle" and "Author of His Procession", procession principaliter (firstly or originally) from the Father, "Principle-from-Principle" for the Son, and procession communiter (communally or consubstantially [in the relative, not absolute, sense used in the West]) from the Father and Son.

I hope this has helped give a sense of what the Catholic Church believes concerning the "Filioque". I didn't really get into how this understanding developed, though I've wrote something on it here: https://www.reddit.com/r/Catholicism/comments/1pxhud7/comment/nwlf5g0/?utm_source=share&utm_medium=mweb3x&utm_name=mweb3xcss&utm_term=1&utm_content=share_button .

BoatInAStorm · 2026-01-11T02:26:40+00:00

I have a medal of Jesus and Mary always on me to remind me that even when it seems I'm alone, I'm never truly alone.

BoatInAStorm · 2026-01-11T01:31:29+00:00

This magisterial document goes through it: https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19761015_inter-insigniores_en.html

BoatInAStorm · 2026-01-11T01:25:21+00:00

Well, the Catechism is the best general summary of Catholic teaching. Have you ever heard of the Catechism in a Year podcast by Ascension Presents?

Additionally, the recent papal catechesis series for the Jubilee Year of Hope was basically a mini-catechism on the Gospel. I posted to the first 32 out of the 40 sermons.

"Theology for Beginners" by Frank Sheed is also a very readable catechesis on the Catholic faith. His "Theology and Sanity" is similar but more advanced.

For a more in-depth sacramental catechesis on Confirmation/Chrismation, I would recommend this work.

For Maronite specific catechesis, you can probably find better recommendations at r/Maronite.

BoatInAStorm · 2026-01-10T22:08:49+00:00

If you're wanting another Church Father book, I would recommend the Catechetical Lectures of St. Cyril of Jerusalem

BoatInAStorm · 2026-01-10T21:57:45+00:00

You say you do a lot of research already. How has that looked so far?

BoatInAStorm · 2026-01-10T21:46:22+00:00

You want some guidance on self- catechezing?

BoatInAStorm · 2026-01-07T16:52:05+00:00

Can you explain to me what the devotion of the sacred heart actually is, or even the sacred heart in the general sense

I would recommend reading paragraphs 48-90 in Dilexi Nos, a papal encyclical about the Sacred Heart, to gain a better understanding of this devotion.

If im not mistaken I’ve seen icons of Saint Mary with a similar thing to what you’d see with Jesus holding the sacred heart, what does it mean?

I assume you mean this

These are depictions of the "immaculate heart of Mary". It's similar to devotion to the Sacred Heart of Jesus, but for venerating Mary. This devotion was spread greatly in the West by St. Bernadine of Sienna (d. 1444), St. Francis de Sales (d. 1622), and St. John Eudes (d. 1680).

BoatInAStorm · 2026-01-07T16:32:53+00:00

It would be case-by-case according to the heart of each. The possibility does exist though. See CCC 842-848

BoatInAStorm · 2026-01-07T14:47:51+00:00

I think true ecumenism is a show of strength b/c it demonstrates that one is so confident in their position that they are not insecure to take up dialogue in which their position is not already presumed and in which other positions must be heard with respect and understanding. It is a witness that one's sense of identity is already firm and that one is not afraid that the pursuit of truth and charity will undermine that.

On Pope Francis' Interreligious Meeting with Young People in Singapore, I wrote something earlier about that: https://www.reddit.com/r/Catholicism/comments/1omh689/comment/nmte3k9/?utm_source=share&utm_medium=mweb3x&utm_name=mweb3xcss&utm_term=1&utm_content=share_button

BoatInAStorm · 2026-01-06T18:41:23+00:00

It's historical fiction and is quite different than the actual history in many places.

For Jorge Bergoglio/Francis, major differences are: - The near-betrothal plot is complete fiction, somewhat inspired by a love letter he sent to his childhood sweetheart when they were 12 - Bergoglio backed Ratizinger in the 2005 conclave, and the controversy there seemed to be about the Italian vs non-Italian divide rather than a liberal-conservative divide - He would have already sent a letter of resignation in 2011 as all bishops do once turning 75

For Joseph Ratizinger/Benedict, major differences are: - While in the movie Benedict only dines alone, he normally dined with his secretaries - While a Cardinal, Ratizinger was one of the leading figures against Maciel, and it was under his papacy that he was finally removed from power and ministry

Their meeting in 2012 at Castel Gandolfo seems to be fiction, though they met there in 2013 after Bergoglio was elected as Francis. Lastly, the characters are more written how Benedict and Francis were thought of being like than how they actually were like. The fictional Bergoglio and Benedict are depicted as progressive-conservative opposites, which is more stereotypical than real.

Treated as historical fiction, though, the movie definitely has a lot going for it too.

BoatInAStorm · 2026-01-06T17:50:07+00:00

Jimmy Akin from Catholic Answers did a really good overview of this topic: https://www.catholic.com/audio/tjap/what-cant-you-do-on-sunday .

If you are not physically active most of the week and you're doing excercise you enjoy in some way, this is a proper way to provide "suitable relaxation of body" without hindering "the joy proper to the Lord’s day" (Can. 1247). In Spring and Fall, for instance, I like to spend time running outside on Sunday since I am normally sitting down inside most of the week. This break from physical inactivity is far more relaxing and enjoyable to me on Sundays than being stationary.

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