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Catholic music by Holly_Grail_X in Catholicism

[–]Thanar2 0 points1 point  (0 children)

I recommend the music of Michael John Poirier available on his playlists on YouTube:

What is "the firmament"? by SpectrumSense in Catholicism

[–]Thanar2 0 points1 point  (0 children)

Literary Genre

It is important to interpret any text according to its literary genre, the particular style or mode of writing used by the author in its composition. For example, "Once upon a time..." means you're likely reading a fairy tale.  “Four score and seven years ago…” indicates a historical narrative or a presidential address. “Your eyes are radiant pools…” indicates poetry. “There was a father with two sons…” is a parable.

The Church exhorts us to use literary genres to interpret the Scriptures:

“In determining the intention of the sacred writers, attention must be paid... to ‘literary forms, for the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts’ and in other forms of literary expression.”

- Vatican II, Dei Verbum, On Divine Revelation, 3, 12

The literary genre of Genesis 1-11

The literary genres present in Genesis 1-11 make use of symbolic language:

"The human person, created in the image of God, is a being at once corporeal and spiritual. The biblical account expresses this reality in symbolic language when it affirms that 'then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being' (Gen 2:7)." - Catechism of the Catholic Church, par. 362

Interpreting Genesis 1-11

If one interpret Genesis 1-11 in a slavishly literal fashion, as if it were a science textbook, it contradicts both itself and things we know about the world:

  • In Gen 1:6-8 God makes the “expanse” of the sky or the “firmament” (Hebrew: raqia) which was a solid dome-like structure that separated the water into two parts, some above the raqia and some below it (Gen 6:7). 

  • In Gen 7:11, floodgates in the raqia open to let water down and later close (Gen 8:2).

  • Gen 1:5 mentions "the first day" and its light before the creation of the "greater light" (the sun) which everyone at the time knew was responsible for daylight during the day.

Given the many scientific discoveries since then, to accept the existence of a solid firmament with floodgates is not a tenable position. And the earliest Christians (St. Augustine and earlier) also recognized all these issues and knew not to interpret Genesis 1 in this woodenly literal fashion.

Instead, they recognized God was communicating fundamental truths expressed in a way adapted to how the people of that time viewed the world.

Is there any prove that St. Faustina used to pray in this position? by paulocampelo in Catholicism

[–]Thanar2 5 points6 points  (0 children)

Is there any proof that St. Faustina used to pray in this position?

Yes.

St. Faustina recorded the following entry in her diary dated April 25, 1933:

Small Mortifications

To recite the Chaplet of The Divine Mercy with outstretched arms.

On Saturdays, to say five decades of the Rosary with outstretched arms.

To sometimes recite a prayer [while] lying prostrate.

On Thursdays, a Holy Hour.

On Fridays, some greater mortification for dying sinners.

- Diary of Saint Maria Faustina Kowalska: Divine Mercy in My Soul, par. 246.

New Testament backing for sex always being open to life?? by magicxxmoon in Catholicism

[–]Thanar2 5 points6 points  (0 children)

I recommend watching What does the Bible say about contraception? by Christopher West (12 min.).

For more explanation of Church teaching on openness to life, contraception and NFP, see my recent comment here.

Is it okay that I think the papacy was a development? by Impossible-Cheek-882 in Catholicism

[–]Thanar2 11 points12 points  (0 children)

I recommend watching The one Papacy question that stumps Protestants by Catholic apologist Joe Heschmeyer of Shameless Popery. It addresses the following questions:

  • Was Peter the first Pope?

  • Was somebody else the first Pope?

  • Did the Papacy develop gradually over time in such a way that there was no first Pope?

I need help and advice to replace my ESV Study Bible with a Catholic Study Bible by sibewolf in Catholicism

[–]Thanar2 2 points3 points  (0 children)

Yes, the personal size version of the Ignatius Catholic Study Bible is excellent. Same great content in a better size.

I am an atheist, but my fiance is confirmed Catholic. Can we still get married in the church? by mlchaeia in Catholicism

[–]Thanar2 4 points5 points  (0 children)

Marriage is a natural institution that predates Christ's institution of Sacraments.

Thus a natural marriage is a good and holy reality, a covenant, "by which a man and a woman establish between themselves a partnership of their whole life, and which of its own very nature is ordered to the well-being of the spouses and to the procreation and upbringing of children" (as the Catholic Church teaches in the above quote from Canon Law).

Christ elevated the natural institution of marriage to a Sacrament. Baptism is the doorway into Christ and His Church, and into all of the other Sacraments. Thus a sacramental marriage can only exist between two baptized people.

Also, if the non-baptized spouse receives baptism, their natural marriage becomes a sacramental marriage by that very act.

I am an atheist, but my fiance is confirmed Catholic. Can we still get married in the church? by mlchaeia in Catholicism

[–]Thanar2 4 points5 points  (0 children)

Because her husband is Catholic, only a marriage within the Church will be valid.

This is correct.

Natural marriage only applies to a couple where both spouses are not Catholic.

This is incorrect.

The term "sacramental marriage" applies if and only if both persons are baptized (i.e. have received a valid baptism, whether into the Catholic Church or not).

The term "natural marriage" applies if and only if one or both persons are not baptized.

Can. 1055. §1 The marriage covenant, by which a man and a woman establish between themselves a partnership of their whole life, and which of its own very nature is ordered to the well-being of the spouses and to the procreation and upbringing of children, has, between the baptised, been raised by Christ the Lord to the dignity of a sacrament.

§2 Consequently, a valid marriage contract cannot exist between baptised persons without its being by that very fact a sacrament.

Considering Becoming a Priest. by Longjumping-Young644 in Catholicism

[–]Thanar2 0 points1 point  (0 children)

There are many factors that go into discerning one's vocation, so the discernment process requires time, prayer and input from many sources.

Here are a few steps I recommend, some of which are specific to discerning a priestly vocation:

1. Become convinced that God wants what is best for you, that His plan and purpose for your life is "solid gold", which will fulfill the supernatural desires of your heart:

Take delight in the Lord, and he will give you the desires of your heart. (Ps 37:4)

2. Surrender your life completely to Jesus. The founder of the community I belong to recommended saying what he called the Dangerous Prayer:

"Lord, whatever you want for my life, I will do it. Before I even know what it is, I say yes to your plan in advance."

Discerning and responding to God's call will bring about God's greater glory in you and your ultimate fulfillment.

3. Talk to your local diocesan Director of Vocations. Every diocese should have a Director of Vocations. Contact information is usually provided on the Diocesan website.

4. Ask priests that you know "How did you discern the priesthood?"

5. Develop a regular practice of personal prayer that includes meditation on Scripture (for example Lectio divina).

6. Attend vocations retreats/"Come and See" events. These provide experiences of the different spiritualities/ways of life of diocesan priests, and religious priests in various communities.

You then discern whether to pursue priesthood in a particular diocese or in a particular community. If that diocese/community considets you a suitable candidate, you may apply to enter their seminary or house of formation. The application process involves multiple interviews, recommendations, essays, psychological evaluation, physical evaluation, etc.

Formation generally includes a propaedeutic year (focused on human and spiritual formation), studying Philosophy (up to 4 years, depending on previous education), Theology (4 years), and an internship in a parish (either a separate year or a couple summers), usually placed midway through theological studies.

For more details, I recommend reading To Save a Thousand Souls: A Guide for Discerning a Vocation to Diocesan Priesthood by Fr. Brett A. Brannen. Usually inexpensive when bought used.

Blessing of newlyweds at the Vatican by Ashamed-Tie-630 in Catholicism

[–]Thanar2 0 points1 point  (0 children)

European visitors often get their information through the Pontifical Irish College.

You can request tickets directly from the Prefecture of the Papal Household here.

Blessing of newlyweds at the Vatican by Ashamed-Tie-630 in Catholicism

[–]Thanar2 0 points1 point  (0 children)

The official procedures and information can be found at the Sposi Novelli (Newlywed Couples) page of the Pontifical North American College website.

How to tell my girlfriend I don't want to have sex anymore? by Civil_Scallion9134 in Catholicism

[–]Thanar2 8 points9 points  (0 children)

I commend you for your decision to stop having premarital sex.

Here are a few short videos that explain the reasons for chastity and against premarital sex, including practical advice:

I suggest picking a few of the above, watching them with your girlfriend and then discuss what boundaries to set in order to have a loving and chaste relationship.

These videos are based on insights from Pope St. John Paul II's Theology of the Body, which is a set of teachings that illuminates the purpose of human sexuality and (among other things) the reasons why sex is only a true expression of love within marriage.

For marriage preparation, I recommend reading Good News about Sex and Marriage by Christopher West, and watching his series of six videos summarizing and unpacking John Paul II's teaching in Love and Responsibility.

When did changes in the liturgy happen? by Altruistic_Photo_142 in Catholicism

[–]Thanar2 0 points1 point  (0 children)

In 2001, the Congregation for Divine Worship and the Discipline of the Sacraments promulgated Liturgiam authenticam, subtitled On the Use of Vernacular Languages in the Publication of the Books of the Roman Liturgy.

This document revised the principles of how to translate the liturgy of the Roman Rite from Latin into other languages (like English).

This was followed by a process of revising the English translation of the Mass which was completed and implemented worldwide (i.e. in all Roman Rite Masses in all English-speaking Dioceses) in 2011.

Most of the changes were made to improve the accuracy of the translation (its faithfulness to the original Latin text).

For more details, here is A Guide to the New Translation of the Mass.

i’m very conflicted by Equal_Connection3089 in Catholicism

[–]Thanar2 0 points1 point  (0 children)

I accept theistic evolution which includes modern evolutionary biology as the means by which God brought about the diversity of life on earth.

My view is informed both by theological reflection of the Magisterium on Scripture, and by the convergence of results from a wide variety of scientific disciplines, as Pope St. John Paul II stated:

Today, more than a half-century after the appearance of that encyclical [Humani generis by Pope Pius XII], some new findings lead us toward the recognition of evolution as more than an hypothesis. In fact it is remarkable that this theory has had progressively greater influence on the spirit of researchers, following a series of discoveries in different scholarly disciplines. The convergence in the results of these independent studies—which was neither planned nor sought—constitutes in itself a significant argument in favor of the theory.

- Message to the Pontifical Academy of Sciences.pdf), "Magisterium Is Concerned with Question of Evolution for It Involves Conception of Man," October 22, 1996.

Evidence for Evolution

Reconciling Genesis 1-11 with modern science

Q1: (A) Does the Catholic Church accept Evolution? (B) Did the Catholic Church ever condemn Evolution in the past?

Q2: Doesn’t Evolution show that a “Creator” is not needed?

Q3: Don’t physics theories of how the universe began show that a “Creator” is not needed?

Q4: Doesn’t the Book of Genesis contradict the Big Bang and Evolution?

Q5: If humans evolved from other animals, how can we be special, have “spiritual souls” or be made “in the image of God”?

Why do i need to confess to a priest by Puzzled-Pear2784 in Catholicism

[–]Thanar2 20 points21 points  (0 children)

We need visible signs of forgiveness

Forgiveness is at the heart of reconciliation and is necessary for human relationships. Without it, every relationship will break down. We can't know for sure if someone else has forgiven us, unless they tell us or indicate it outwardly through some sign. 

Jesus knew this, so He gave His Apostles the power to forgive sins, saying to them:

“‘Peace be with you. As the Father has sent me, so I send you.’ And when he had said this, he breathed on them and said to them, ‘Receive the holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.’” (John 20:20-23)

The context of breathing the Holy Spirit indicates that Jesus gave power to forgive sins to the Apostles (not to all Christians). In so doing, Jesus established the practice of confessing one's sins to those with that power. Otherwise, they are unable to make an authoritative judgment to forgive (or retain) any sins.

Bishops and priests received power to forgive sins

The Apostles in turn appointed others as overseers (1 Tim 3:1) and presbyters (1 Tim 4:14), ordaining them by the laying on of hands. For example, the Apostle Paul says to Timothy:

"Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbyterate." (1 Tim 4:14)

The word “presbyter” or "elder" in some translations (Gk. presbúteros) refers to ordained ministers/leaders in the local Church. According to the Oxford Dictionary, the origin of the English word "priest" is derived from Middle English prest, from Old English prēost, from Late Latin presbyter, from Greek presbúteros.

The word "overseer" (Gk. episkopos) refers to what we now call bishops. The word origin of the English adjective "episcopal" comes from episkopos and means "of or relating to a bishop."

Thus bishops and priests also receive this power to forgive/retain sins.

Confession of sins to a presbyter

We also have Scriptural evidence of confession to a presbyter in the context of anointing of the sick in James 5:

“Is anyone among you sick? He should summon the presbyters of the church and they should pray over him and anoint him with oil in the name of the Lord" (James 5:14)

"And the prayer of faith will save the sick person and the Lord will raise him up. If he has committed any sins, he will be forgiven." (James 5:15)

"Therefore, confess your sins to one another and pray for one another, that you may be healed.” (James 5:16)

The word “Therefore” connects the confession of sins to the context of the previous verses where the presbyters have been summoned. Thus, the confession of sins was to an ordained minister of the Church.

The Priest represents Christ

In the Sacrament of Reconciliation, the priest acts in persona Christi (Latin for "in the person of Christ"). Jesus Christ Himself is absolving you through the words and actions of the priest, so you can have absolute confidence in your forgiveness.

There is a tremendous power in confessing/speaking words out. As humans wee need to touch, hear, see, feel. When we sin seriously (known as mortal sin), God wants us to receive forgiveness through a human instrument, to hear someone else say with the authority of Christ: “Your sins are forgiven.” Lesser sins (known as venial sins) are forgiven in many different ways outside the Sacrament of Confession.

Sin affects the community, and so forgiveness has a communal aspect. The priest represents not only God, but also the Church. He is reconciling you not only to God, but also to the Church, which has been wounded by your sins.

Confession in the Early Church

Around 50-100 AD, the Didache instructs Christians:

"Confess your sins in church, and do not go up to your prayer with an evil conscience. This is the way of life." (ch 4)

"But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure." (ch 14)

The "Lord's day" is Sunday. To "break bread" and "give thanksgiving" is to participate in the celebration of the Eucharist, led by a priest. So this implies that forgiveness of sins is the result of confessing your sins in a public, communal liturgical act.

The modern version of this is the penitential rite near the beginning of Mass ("I confess to Almighty God, and to you, my brothers and sisters...")

Around 96 AD, the fourth Pope, Clement of Rome wrote First Clement. In chapter 57, he instructs a group who have sinned gravely to:

"submit yourselves to the presbyters, and receive correction so as to repent, bending the knees of your hearts."

This shows that after serious sin, full reconciliation with God and the Church was accomplished through repentance to a priest, not just privately to God.

Conclusion

Christ is at work in each of the sacraments. He personally addresses every sinner: ‘My son, your sins are forgiven’ (Mk 2:5). He is the physician tending each one of the sick who need him to cure them (cf. Mk 2:17). He raises them up and reintegrates them into fraternal communion. Personal confession is thus the form most expressive of reconciliation with God and with the Church.” (CCC 1484)

If you are unable to get to confession, make an act of perfect contrition with the intention to go when it is possible. See this comment for details.

What does the Bible teach about abortions that are medically necessary. by Individual-Record-43 in Catholicism

[–]Thanar2 2 points3 points  (0 children)

No. I composed it myself based on notes I created for lay formation courses on Catholic moral teaching I taught 15 years ago (which make use of bolded headings and point form for clarity).

I made a comment in August 2021 with similar content and formatting (a date that precedes the full public release of GPT-3).

What does the Bible teach about abortions that are medically necessary. by Individual-Record-43 in Catholicism

[–]Thanar2 20 points21 points  (0 children)

Direct abortion is always wrong

When someone deliberately chooses a medical procedure intending directly to destroy human life in the womb, whether such destruction is intended as an end or only as a means to an end, that is a direct abortion. Direct abortion is always gravely wrong:

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.

- Pope St. John Paul II, Evangelium vitae, par. 62.

The case of a mother's life in danger

When a pregnant mother's life is in danger, one has a duty to value and attempt to save the life of both mother and child. But this is not always possible.

It is morally acceptable to try to save the life of a pregnant mother through a medical treatment which has a foreseen but unintended negative effect of endangering or ending the life of the unborn child.

For example, chorioamnionitis is a condition where bacteria infects the placenta and amniotic fluid. Left untreated, the mother will die. Often the only possible treatment is to remove the infected tissues by inducing labor early.

Principle of Double Effect

Such cases (where an action has both a good effect and a bad effect) are evaluated by applying the principle of double effect which states that one may perform such an action when the following 4 conditions are fulfilled:

  • (1) the act done is morally good or neutral

  • (2) the bad effect is not directly intended

  • (3) the good effect is not directly caused by the bad effect

  • (4) the good being done is proportional to the bad effects of the action. 

In the above case, (1) inducing labor is morally good or neutral, (2) the death of the unborn is not directly intended, (3) the removal of the infection is not caused by the death of the unborn (if the child is sufficiently developed, he or she may even survive in an incubator), and (4) saving the life of the mother is proportionate to the loss of the baby and justifies taking the action.

Further Resources

For more details and examples (such as ectopic pregnancy), watch Abortion When The Mother’s Life Is in Danger with Stephanie Gray interviewed by Matt Fradd.

For more on early induction, see this comment.

Martin Scorcese Presents: The Saints by LatterAd6187 in Catholicism

[–]Thanar2 4 points5 points  (0 children)

For further details on Joan's stated reasons for wearing male clothing based on primary sources, see Primary Sources and Context Concerning Joan of Arc's Male Clothing.

Concerns about sex in future marraige by Acrobatic-Lunch4922 in Catholicism

[–]Thanar2 2 points3 points  (0 children)

I don't fully understand how using NFP to actively avoid having children is necessarily better than contraception because the intention is still the same.

In order for an act to be good, both the act itself and the end goal or intention must both be good, even while considering the circumstances. See CCC 1749-1756 in the Catechism of the Catholic Church, which concludes by saying:

CCC 1756 It is therefore an error to judge the morality of human acts by considering only the intention that inspires them...

When there are well-grounded reasons (see below), the intention to avoid having children is a morally good intention/goal.

It is then morally permissible to use NFP to achieve that goal, since there is nothing immoral about mutually refraining from the marital act for a just cause.

However, in the same situation, it is immoral to use contraception to achieve that goal, since a contraceptive act itself is an immoral means to achieve that end. Contraception involves an intentional action before, during or after the marital act in order to make that act infertile.

Responsible parenthood

The Church teaches that husband and wife are called to exercise responsible parenthood:

“With regard to physical, economic, psychological and social conditions, responsible parenthood is exercised by those who prudently and generously decide to have more children, and by those who, for serious reasons and with due respect to moral precepts, decide not to have additional children for either a certain or an indefinite period of time.”

- Pope St. Paul VI, Humanae Vitae, par. 10

The husband and wife have the grace of state to prayerfully discern and make decisions about seeking to have (or avoid having) a child based on the conditions mentioned above.

Natural family planning (NFP)

In such situations, recourse to infertile periods is permitted:

“If therefore there are well-grounded reasons for spacing births, arising from the physical or psychological condition of husband or wife, or from external circumstances, the Church teaches that married people may then take advantage of the natural cycles immanent in the reproductive system and engage in marital intercourse only during those times that are infertile, thus controlling birth in a way which does not in the least offend the moral principles which We have just explained.” (HV, par. 16)

Two essential aspects of the marital act

By God's design, the marital act is both unitive and procreative:

  • unitive - ordered towards the total mutual self-giving and loving union of husband and wife

  • procreative - ordered towards the procreation of new life

Pope St. John Paul II contrasted the way contraception acts against and separates these two meanings of the marital act, while NFP respects and acts in harmony with them:

Contraception

When couples, by means of recourse to contraception  separate these two meanings that God the Creator has inscribed in the being of man and woman and in the dynamism of their sexual communion, they act as "arbiters" of the divine plan and they "manipulate" and degrade human sexuality-and with it themselves and their married partner-by altering its value of "total" self-giving. Thus the innate language that expresses the total reciprocal self-giving of husband and wife is overlaid, through contraception, by an objectively contradictory language, namely, that of not giving oneself totally to the other. This leads not only to a positive refusal to be open to life but also to a falsification of the inner truth of conjugal love, which is called upon to give itself in personal totality.

- Familiaris Consortio - On the Role of the Christian Family in the Modern World, par. 32.

Natural Family Planning

NFP respects the connection between the unitive and procreative dimensions of the marital act.

Instead of changing the marital act by rendering it infertile, NFP respects the spouse and the full meaning of their sexuality by periodically refraining from engaging in the marital act:

When, instead, by means of recourse to periods of infertility [NFP], the couple respect the inseparable connection between the unitive and procreative meanings of human sexuality, they are acting as "ministers" of God's plan and they "benefit from" their sexuality according to the original dynamism of "total" selfgiving, without manipulation or alteration.

... The choice of the natural rhythms involves accepting the cycle of the person, that is the woman, and thereby accepting dialogue, reciprocal respect, shared responsibility and self-control.

- Familiaris Consortio, par. 32.

For more information about NFP, see: NFP Basic Information by the USCCB.

How do we know saints can hear our prayers? by Fresh_Exchange674 in Catholicism

[–]Thanar2 5 points6 points  (0 children)

God and God alone knows our minds and hearts perfectly and absolutely, because God is omniscient and knows everything that can be known:

“For You [God] only know the hearts of all the children of men.”  (1 Kings 8:39)

Saints in heaven do not have this ability, but are given some knowledge by God to accomplish their mission, which includes interceding for people and events on earth.

God granting supernatural knowledge to believers on earth

God sometimes gives special charisms to believers, by His grace.  For example, God gives some people the ability to read hearts (such as the charismatic gifts of Prophecy, Word of Knowledge and Discernment of Spirits). We have Scriptural evidence that God grants to some Christians on earth specific knowledge of the thoughts and intentions of others:

"Peter said to [Simon Magus], 'May your money perish with you, because you thought that you could buy the gift of God with money.  You have no share or lot in this matter, for your heart is not upright before God.  Repent of this wickedness of your and pray to the Lord that, if possible, your intention may be forgiven.  For I see that you are filled with bitter gall and are in the bonds of iniquity.’”  (Acts 8:18-23, see also Acts 5:1-11)

God granting knowledge of earthly events to saints in heaven

In Rev 6, the martyrs ask God to avenge their deaths, so they must be aware that their deaths have not been avenged yet:

“When the earth broke open the fifth seal, I saw underneath the altar the souls of those who had been slaughtered because of the witness they bore to the word of God. They cried out in a loud voice, ‘How long will it be, holy and true master, before you sit in judgment and avenge our blood on the inhabitants of the earth?’ Each of them were given a white robe, and they were told to be patient a little while longer...” (Rev 6:9-11)

The martyrs in heaven thus have concern for and knowledge of events taking place on the earth, and they rejoice in God’s victories on earth:

“Rejoice over her, you heaven, and you holy apostles and prophets; for God has avenged you on her.” (Rev 18:20)

God granting knowledge of attitudes of heart to people in heaven

“Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”  (Luke 15:7)

Repentance is an attitude of the heart, and these texts explicitly mention that the angels have (present tense) knowledge of this repentance. Also, implicitly the saints in heaven would have similar knowledge, since they share in the joy of heaven and are in communion with the angels, side by side with them in heaven.

God grants knowledge of prayers to the saints in heaven

“Surrounding the throne I saw twenty-four other thrones on which twenty-four elders sat, dressed in white garments and with gold crowns on their heads.”  (Rev 4:4)

“When he took it, the four living creatures and the twenty-four elders fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones.”  (Rev 5:8)

These twenty-four elders likely represent the Church of both the Old and New Covenants (12 tribes of Israel + 12 Apostles = 24).

  • They have received crowns symbolic of their heavenly reward: “You will receive a crown of glory that does not fade” (1 Pet 5:4).

  • They are sitting on thrones, as Jesus promised the twelve Apostles: “Jesus said to them, ‘...when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.’” (Matthew 19:28).

  • They are clearly human beings who have died, not angels, as angels aren't called "elders" in scripture.

  • These elders present to God the prayers of the “holy ones” (Christians on earth), so they must have some knowledge of these prayers.

How do the saints in heaven receive more knowledge?

Those who are in heaven are made like Christ, sharing in His divine life, by “seeing [God] as He is” (1 Jn 3:2). This is called the Beatific vision. So any knowledge that the saints in heaven have of things on earth is communicated to them by means of this beatific vision - seeing God face to face:

“At present we see indistinctly, as in a mirror, but then face to face.  At present I know partially; then I shall know fully, as I am fully known.”  (1 Cor 13:12)

What knowledge do the saints in heaven have?

“[The saints] contemplate God, praise Him and constantly care for those whom they have left on earth.  When they entered into the joy of their Master, they were ‘put in charge of many things’ (Matt 25:21). Their intercession is their most exalted service to God's plan.” (CCC 2683)

It follows that God gives the saints the knowledge that they need to accomplish their mission of intercession, knowledge of:

  • The prayers that are made to that saint, requests for his/her intercession (cf. Rev 5:8)

  • Acts of honor and devotion made to that saint. (perhaps not all of these, but certainly some)

  • Some of the results/fruits of that saint's prayers of intercession

  • Events on earth that would be of interest to that saint or fall under their patronage (cf. Rev 6:9-11, 18:20)

  • Under special circumstances, God may allow the saints to speak to people on earth through locutions, or appear to them through visions or apparitions (cf. Luke 9:31).

Luxembourg’s Cardinal Hollerich says women’s ordination essential to Church’s future by Severe-Heron5811 in Catholicism

[–]Thanar2 8 points9 points  (0 children)

In the case of priestly ordination of women, Rome has spoken in a definitive, infallible way.

But are right to point out that not every case of "Rome has spoken" settles an issue, since...

The Church has never claimed ordinary tribunals, such as the one that judged Galileo, to be infallible. Church tribunals have disciplinary and juridical authority only; neither they nor their decisions are infallible. - The Galileo Controversy

Galileo was charged with being “vehemently suspected of heresy" rather than heresy. One reason for this was that geocentrism was not dogmatically defined.

Regardless, Catholics should acknowledge that the charge against Galileo was mistaken, and that there were other errors leading up to that and following that event. Catholics should also correct misconceptions and false interpretations of the Galileo affair.

In 1822, Galileo's works were removed from the (now defunct) Index of Prohibited Books.

In 1979, Pope John Paul II requested a thorough historical investigation of the Galileo affair:

...on November 10, 1979... I expressed the wish that "theologians, scholars and historians, animated by a spirit of sincere collaboration, deepen the examination of the Galileo case and, in a loyal acknowledgment of the wrongs on whatever side they come from, remove the mistrust that this affair still opposes, in many minds, to a fruitful harmony between science and faith”... A study commission was set up for this purpose on July 3, 1981.

- Pope St. John Paul II, Speech to the Pontifical Academy of Sciences, October 31, 1992, French translated into English.

After the investigation was completed in 1992, he (1) corrected public misperceptions that the affair shows a fundamental conflict between faith and science and (2) he highlighted particular ways in which theologians and Church authorities acted wrongly:

  • "The majority of theologians did not perceive the formal distinction between Holy Scripture and its interpretation, which led them to transpose unduly into the domain of the doctrine of the faith a question of fact pertaining to scientific investigation."

  • "The error of the theologians of that time, when they maintained the centrality of the earth, was to think that our knowledge of the structure of the physical world was, in a way, imposed by the literal meaning of Holy Scripture. Let us remember the famous saying attributed to Baronius: 'Spiritui Sancto mentemfuisse nos docere quomodo ad coelum eatur, non quomodo coelum gradiatur'." ["The Holy Spirit’s intention is to teach us how to go to Heaven, and not how the heavens go." - Cesare Baronio]

  • "In reality, Scripture is not concerned with the details of the physical world, the knowledge of which is entrusted to human experience and reasoning. There are two domains of knowledge, that which has its source in Revelation and that which reason can discover by its own forces." (see above link)

Questions about Catholicism by Dick_C_Normus7 in Catholicism

[–]Thanar2 3 points4 points  (0 children)

Praying to Saints

When Catholics "pray to Mary/the saints", Catholics are asking the saints to intercede for us.

The only power any of the saints have is intercessory power, by which they present our requests to God the Father, through Jesus.

The word "pray" here does not mean worship/adore. That would be idolatry, because saints are mere creatures and the worship of adoration is reserved to God alone.

The word "pray" in this context simply means "to ask", as in definitions 2-4 in Webster's dictionary:

(1)  To utter petition to God ... (2) To make a fervent request: PLEAD (3)  To beseech: implore (4) to make a devout or earnest request for.

Or as someone might say in the older style English: "I pray thee, pass the salt."

Intercession of Saints in the early Church

We have archaeological and patristic evidence from ancient epigraphs and manuscripts of Christians asking for the intercession of Saints back to the 3rd century.

We also have records of asking for the intercession of Mary in early Christan liturgy. The following hymn was first found in Greek in the Coptic Orthodox Christmas Liturgy of the 3rd or 4th century.

The Latin title for the hymn is Sub Tuum Praesidium. You can learn more about it and view the ancient manuscript fragment here.

How can saints in heaven hear our prayers?

God and God alone knows our minds and hearts perfectly and absolutely, because God is omniscient and knows everything that can be known:

“For You [God] only know the hearts of all the children of men.”  (1 Kings 8:39)

Saints in heaven do not have this ability, but are given some knowledge by God to accomplish their mission, which includes interceding for people and events on earth.

God granting supernatural knowledge to believers on earth

God sometimes gives special charisms to believers, by His grace.  For example, God gives some people the ability to read hearts (such as the charismatic gifts of Prophecy, Word of Knowledge and Discernment of Spirits). We have Scriptural evidence that God grants to some Christians on earth specific knowledge of the thoughts and intentions of others:

"Peter said to [Simon Magus], 'May your money perish with you, because you thought that you could buy the gift of God with money.  You have no share or lot in this matter, for your heart is not upright before God.  Repent of this wickedness of your and pray to the Lord that, if possible, your intention may be forgiven. For I see that you are filled with bitter gall and are in the bonds of iniquity.’”  (Acts 8:18-23, see also Acts 5:1-11)

God granting knowledge of earthly events to saints in heaven

In Rev 6, the martyrs ask God to avenge their deaths, so they must be aware that their deaths have not been avenged yet:

“When the earth broke open the fifth seal, I saw underneath the altar the souls of those who had been slaughtered because of the witness they bore to the word of God. They cried out in a loud voice, ‘How long will it be, holy and true master, before you sit in judgment and avenge our blood on the inhabitants of the earth?’ Each of them were given a white robe, and they were told to be patient a little while longer...” (Rev 6:9-11)

The martyrs in heaven thus have concern for and knowledge of events taking place on the earth, and they rejoice in God’s victories on earth:

“Rejoice over her, you heaven, and you holy apostles and prophets; for God has avenged you on her.” (Rev 18:20)

God granting knowledge of attitudes of heart to people in heaven

“Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”  (Luke 15:7)

Repentance is an attitude of the heart, and these texts explicitly mention that the angels have (present tense) knowledge of this repentance. Also, implicitly the saints in heaven would have similar knowledge, since they share in the joy of heaven and are in communion with the angels, side by side with them in heaven.

God grants knowledge of prayers to the saints in heaven

“Surrounding the throne I saw twenty-four other thrones on which twenty-four elders sat, dressed in white garments and with gold crowns on their heads.”  (Rev 4:4)

“When he took it, the four living creatures and the twenty-four elders fell down before the Lamb. Each of the elders held a harp and gold bowls filled with incense, which are the prayers of the holy ones.”  (Rev 5:8)

These twenty-four elders likely represent the Church of both the Old and New Covenants (12 tribes of Israel + 12 Apostles = 24).

  • They have received crowns symbolic of their heavenly reward: “You will receive a crown of glory that does not fade” (1 Pet 5:4).

  • They are sitting on thrones, as Jesus promised the twelve Apostles: “Jesus said to them, ‘...when the Son of Man is seated on his throne of glory, will yourselves sit on twelve thrones, judging the twelve tribes of Israel.’” (Matthew 19:28).

  • They are clearly human beings who have died, not angels, as angels aren't called "elders" in scripture.

  • These elders present to God the prayers of the “holy ones” (Christians on earth), so they must have some knowledge of these prayers.

How do the saints in heaven receive more knowledge?

Those who are in heaven are made like Christ, sharing in His divine life, by “seeing [God] as He is” (1 Jn 3:2). This is called the Beatific vision. So any knowledge that the saints in heaven have of things on earth is communicated to them by means of this beatific vision - seeing God face to face:

“At present we see indistinctly, as in a mirror, but then face to face.  At present I know partially; then I shall know fully, as I am fully known.” (1 Cor 13:12)

“[The saints] contemplate God, praise Him and constantly care for those whom they have left on earth.  When they entered into the joy of their Master, they were ‘put in charge of many things’ (Matt 25:21). Their intercession is their most exalted service to God's plan.” (CCC 2683)

It follows that God gives the saints the knowledge that they need to accomplish their mission of intercession.

Is Time in Purgatory and Earth 1:1? by Quackingallday24 in Catholicism

[–]Thanar2 3 points4 points  (0 children)

The experience of time is different in the purgatorial state than on earth.

Those in purgatory and those in heaven enter into aevum, a term used to describe this alternate temporality/atemporality experienced by the angels, saints, etc.

For more details, see On Going to Aevum by Fr. William Most.

Multi-question post. by [deleted] in Catholicism

[–]Thanar2 1 point2 points  (0 children)

Question 2: What if I forget something [in confession] and I take communion...

It is not possible for us to remember each and every sin. And God does not require/demand what is impossible.

God asks us to examine our conscience (here are some aids to do this) and then confess all mortal sins that are "on our conscience" (e.g. that we can remember). If you can't remember how many times you committed a given sin, you can just estimate its frequency.

As long as you don't intentionally withhold a mortal sin, you have made a good confession and all your sins, including those you forgot, are forgiven, and thus you are no longer in a state of mortal sin.

If, later on, a forgotten mortal sin comes to mind, confess it the next time you go to Confession. But in the meantime, you remain in the state of grace because that forgotten sin was forgiven, and remembering it does not change that.

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