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21.04.202500:23
Eucharist (against gnosticism)
St. Iraeneus of Lyons
“While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ‘Take and eat; this is my body.’ Then he took a cup, gave thanks, and gave it to them, saying, ‘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.’” Matthew 26:26–27
In his famous work, Against Heresies, St. Irenaeus ( against the heresy of Gnosticism, which denied the goodness of the material creation. To demonstrate the error of the Gnostics, Irenaeus turns to the Eucharist. First, he points out that Jesus gave “directions to His disciples to offer to God the first-fruits of His own, created things” so that “they might be themselves neither unfruitful nor ungrateful.” He goes on to explain: “[Jesus] took that created thing, bread, and gave thanks, and said, ‘This is My body.’ And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood.”
Further commenting on this passage, Irenaeus insists that the Church’s eucharistic celebration fulfills the oracle of the prophet Malachi: “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering” (Mal 1:11). The eucharist—which employs material things—constitutes a “pure offering.”
For Irenaeus, then, Jesus’ institution of the Eucharist directly contradicts the false teaching of the Gnostics, since the sacrament underscores the inherent goodness of the physical world. As Irenaeus would say elsewhere, “Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking.”
🔗Summary by Michael Barber with the use of Irenaeus, Against all Heresies 4.17-18, in Ante Nicene Fathers vol. 1, ed. Alexander Robertson and James Donaldson (Peabody, MA: Henrickson Publishing, 2012 [1885]), 484.
#eucharist
St. Iraeneus of Lyons
“While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, ‘Take and eat; this is my body.’ Then he took a cup, gave thanks, and gave it to them, saying, ‘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.’” Matthew 26:26–27
In his famous work, Against Heresies, St. Irenaeus ( against the heresy of Gnosticism, which denied the goodness of the material creation. To demonstrate the error of the Gnostics, Irenaeus turns to the Eucharist. First, he points out that Jesus gave “directions to His disciples to offer to God the first-fruits of His own, created things” so that “they might be themselves neither unfruitful nor ungrateful.” He goes on to explain: “[Jesus] took that created thing, bread, and gave thanks, and said, ‘This is My body.’ And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood.”
Further commenting on this passage, Irenaeus insists that the Church’s eucharistic celebration fulfills the oracle of the prophet Malachi: “For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering” (Mal 1:11). The eucharist—which employs material things—constitutes a “pure offering.”
For Irenaeus, then, Jesus’ institution of the Eucharist directly contradicts the false teaching of the Gnostics, since the sacrament underscores the inherent goodness of the physical world. As Irenaeus would say elsewhere, “Our way of thinking is attuned to the Eucharist, and the Eucharist in turn confirms our way of thinking.”
🔗Summary by Michael Barber with the use of Irenaeus, Against all Heresies 4.17-18, in Ante Nicene Fathers vol. 1, ed. Alexander Robertson and James Donaldson (Peabody, MA: Henrickson Publishing, 2012 [1885]), 484.
#eucharist
20.04.202513:57
Jesus of Nazareth
Holy Week: From the Entrance Into Jerusalem To The Resurrection
Benedict XVI
Why was Jesus rejected by the religious leaders of his day? Who was responsible for his death? Did he establish a Church to carry on his work? How did Jesus view his suffering and death? How should we? And, most importantly, did Jesus really rise from the dead and what does his resurrection mean? The story of Jesus raises many crucial questions.
Benedict brings to his study the vast learning of a brilliant scholar, the passionate searching of a great mind, and the deep compassion of a pastor's heart. In the end, he dares readers to grapple with the meaning of Jesus' life, teaching, death, and resurrection.
#christology
Holy Week: From the Entrance Into Jerusalem To The Resurrection
Benedict XVI
Why was Jesus rejected by the religious leaders of his day? Who was responsible for his death? Did he establish a Church to carry on his work? How did Jesus view his suffering and death? How should we? And, most importantly, did Jesus really rise from the dead and what does his resurrection mean? The story of Jesus raises many crucial questions.
Benedict brings to his study the vast learning of a brilliant scholar, the passionate searching of a great mind, and the deep compassion of a pastor's heart. In the end, he dares readers to grapple with the meaning of Jesus' life, teaching, death, and resurrection.
#christology
20.04.202503:41
The Concept of Miracle from St. Augustine to Modern Apologetics (1954)
John A. Hardon, S.J.
#miracle
🔗
John A. Hardon, S.J.
#miracle
🔗
15.04.202511:48
On Auricular Confession to a Priest
Catholics are collectively asking God for forgiveness of sins as a constant practise at every mass. They are free to confess any sins which are not subjectively mortal, or grave, directly to God (penitential act during mass) and receive a general absolution. But if one commits a subjectively mortal sin, then it’s required that they are contrite, confess it to a priest, who then offers formal sacramental absolution.
Psalm 32:5 I acknowledged my sin to thee, and I did not hide my iniquity; I said, “I will confess my transgressions to the LORD”; then thou didst forgive the guilt of my sin.
But there was also formal forgiveness and atonement in ancient Israel.
Ezra was a priest (Ezra 7:11), and in this instance was praying to God as an intermediary for his people, not because of his own sin, but theirs (much like a Catholic priest offering absolution).The widespread sin was taking on wives of foreigners who served false gods (Ezra 9:1-2). The rest of this chapter (9:3-17) and the beginning of the next (10: 1-6) shows Ezra in great distress, praying for his people, which is a constant motif in the Old Testament: the holy men praying that God would forgive sinners. Ezra had offered the “evening sacrifice” during this time (9:5), which was the formal way to receive forgiveness of sins in the Mosaic OT system of law. Ezra 10:1 reports that “Ezra prayed and made confession”.
We see Moses doing the same thing (Ex 32:30-32). A priest in confession acts as an agent of dispensing God’s forgiveness through formal absolution.
Leviticus 5:5-6 and 19:21-22 show a remarkably similar process to the Catholic sacrament of reconciliation (contrition, followed by confession and absolution and assigned penance).
A search for “priest” and “atonement” appearing together in the OT yielded 28 matches in Leviticus and Numbers. King David, as a Jew, took part in this. We see that he “he sacrificed an ox and a fatling” (2 Sam 6:13) and “offered burnt offerings and peace offerings before the LORD” (2 Sam 6:17). Thus, apart from his confession directly to God, he also had to participate in the OT sacrificial system of atonement for sins, which bears an uncanny resemblance to Catholic confession and absolution (minus the animal sacrifice).
The New Testament develops and continues this thought. With John the Baptist, people came “confessing their sins” (Mt 3:6; Mk 1:5) and being baptized, which entailed a “repentance for the forgiveness of sins” (Mk 1:4). The water of baptism took their sins away just as the sacrament of absolution wipes away sins.
Disciples were the type and foreshadowing of priests:
Matthew 16:19 “I will give you [Peter] the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
Matthew 18:18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (cf. John 20:22-23 above)
Confession (possibly to men) is shown in the book of Acts:
Acts 19:18 Many also of those who were now believers came, confessing and divulging their practices. (cf. 1 Jn 1:8-9)
The “came” in this passage suggests that they confessed to Paul or possibly to him and/or to the public assembly. Otherwise, it seems that the text would have simply stated that they confessed, not that they “came” to where Paul was to do so.
#confession
Catholics are collectively asking God for forgiveness of sins as a constant practise at every mass. They are free to confess any sins which are not subjectively mortal, or grave, directly to God (penitential act during mass) and receive a general absolution. But if one commits a subjectively mortal sin, then it’s required that they are contrite, confess it to a priest, who then offers formal sacramental absolution.
Psalm 32:5 I acknowledged my sin to thee, and I did not hide my iniquity; I said, “I will confess my transgressions to the LORD”; then thou didst forgive the guilt of my sin.
But there was also formal forgiveness and atonement in ancient Israel.
Ezra was a priest (Ezra 7:11), and in this instance was praying to God as an intermediary for his people, not because of his own sin, but theirs (much like a Catholic priest offering absolution).The widespread sin was taking on wives of foreigners who served false gods (Ezra 9:1-2). The rest of this chapter (9:3-17) and the beginning of the next (10: 1-6) shows Ezra in great distress, praying for his people, which is a constant motif in the Old Testament: the holy men praying that God would forgive sinners. Ezra had offered the “evening sacrifice” during this time (9:5), which was the formal way to receive forgiveness of sins in the Mosaic OT system of law. Ezra 10:1 reports that “Ezra prayed and made confession”.
We see Moses doing the same thing (Ex 32:30-32). A priest in confession acts as an agent of dispensing God’s forgiveness through formal absolution.
Leviticus 5:5-6 and 19:21-22 show a remarkably similar process to the Catholic sacrament of reconciliation (contrition, followed by confession and absolution and assigned penance).
A search for “priest” and “atonement” appearing together in the OT yielded 28 matches in Leviticus and Numbers. King David, as a Jew, took part in this. We see that he “he sacrificed an ox and a fatling” (2 Sam 6:13) and “offered burnt offerings and peace offerings before the LORD” (2 Sam 6:17). Thus, apart from his confession directly to God, he also had to participate in the OT sacrificial system of atonement for sins, which bears an uncanny resemblance to Catholic confession and absolution (minus the animal sacrifice).
The New Testament develops and continues this thought. With John the Baptist, people came “confessing their sins” (Mt 3:6; Mk 1:5) and being baptized, which entailed a “repentance for the forgiveness of sins” (Mk 1:4). The water of baptism took their sins away just as the sacrament of absolution wipes away sins.
Disciples were the type and foreshadowing of priests:
Matthew 16:19 “I will give you [Peter] the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”
Matthew 18:18 Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. (cf. John 20:22-23 above)
Confession (possibly to men) is shown in the book of Acts:
Acts 19:18 Many also of those who were now believers came, confessing and divulging their practices. (cf. 1 Jn 1:8-9)
The “came” in this passage suggests that they confessed to Paul or possibly to him and/or to the public assembly. Otherwise, it seems that the text would have simply stated that they confessed, not that they “came” to where Paul was to do so.
#confession
14.04.202521:52
Worship and oblation
Thomas Howard
This divine love is such that not only does God give Himself to us and for us but, unimaginably, takes us into this very mystery of self-giving and makes us one with His Son, calling us the very Body of this Son who offers Himself to the Father .The bread of the Eucharist is the Body of Christ, and the Church is the Body of Christ; and that Body — both Christ’s personal body and his Body the Church –like bread, has only one reason for being: to be broken and given. All is offering; all is sacrifice; all is oblation. Worship without oblation is no worship. (Evangelical is Not Enough, Nashville: Nelson, 1984, 93-94)
#eucharist
Thomas Howard
This divine love is such that not only does God give Himself to us and for us but, unimaginably, takes us into this very mystery of self-giving and makes us one with His Son, calling us the very Body of this Son who offers Himself to the Father .The bread of the Eucharist is the Body of Christ, and the Church is the Body of Christ; and that Body — both Christ’s personal body and his Body the Church –like bread, has only one reason for being: to be broken and given. All is offering; all is sacrifice; all is oblation. Worship without oblation is no worship. (Evangelical is Not Enough, Nashville: Nelson, 1984, 93-94)
#eucharist
10.04.202520:03
Principles of Economics (2007)
Carl Menger
#economics
Carl Menger
#economics
26.03.202516:15
A Course of Instructions for Converts (1928)
Bishop Shine
#converts
Bishop Shine
#converts
22.03.202521:28
Teach Like a Champion 3.0 - 63 Techniques that Put Students on the Path to College (2021)
Doug Lemov
#education
Doug Lemov
#education
22.03.202520:59
The Soul of the Embryo: An Enquiry into the Status of the Human Embryo in the Christian Tradition (2004)
David Albert Jones
#ethics
David Albert Jones
#ethics
20.03.202522:28
The Fundamental Principles of Christian Ethics (1896)
Rev. James Joseph Conway
#ethics
Rev. James Joseph Conway
#ethics
16.03.202503:10
Early Christianity and Greek Paideia (1961)
Werner Wilhelm Jaeger
Note:
#history #earlychurch
Werner Wilhelm Jaeger
Note:
This small book, the last work of a world-renowned scholar, has established itself as a classic. It provides a superb overview of the vast historical process by which Christianity was Hellenized and Hellenic civilization became Christianized. Jaeger shows that without the large postclassical expansion of Greek culture the rise of a Christian world religion would have been impossible. He explains why the Hellenization of Christianity was necessary in apostolic and postapostalic times; points out similarities between Greek philosophy and Christian belief; discuss such key figures as Clement, Origen, and Gregory of Nyssa; and touches on the controversies that led to the ultimate complex synthesis of Greek and Christian thought. There are judgments on every page which provoke reflection and gratitude.
#history #earlychurch
13.03.202521:12
Saint Louis
Jacques Le Goff
In this work, Jacques LeGoff, one of the truly great medieval historians of our times, magisterially plumbs the depths of the fundamental contradiction of Saint Louis: is it possible to be both a king and a saint?
Canonized in 1297 as Saint Louis, King Louis IX of France (1214–1270) was the central figure of Christendom in the thirteenth century. He ruled when France was at the height of power; he commanded the largest army in Europe and controlled the wealthiest kingdom. Renowned for his patronage of the arts, Louis was equally famous for his decision to imitate the suffering Christ as a humbly attired, bearded penitent.
Le Goff describes the scholastic and intellectual background of Louis’ reign and, most importantly, he discusses methodology and the interpretation of written sources—their composition, provenance, and reliability.
#saints #history
Jacques Le Goff
In this work, Jacques LeGoff, one of the truly great medieval historians of our times, magisterially plumbs the depths of the fundamental contradiction of Saint Louis: is it possible to be both a king and a saint?
Canonized in 1297 as Saint Louis, King Louis IX of France (1214–1270) was the central figure of Christendom in the thirteenth century. He ruled when France was at the height of power; he commanded the largest army in Europe and controlled the wealthiest kingdom. Renowned for his patronage of the arts, Louis was equally famous for his decision to imitate the suffering Christ as a humbly attired, bearded penitent.
Le Goff describes the scholastic and intellectual background of Louis’ reign and, most importantly, he discusses methodology and the interpretation of written sources—their composition, provenance, and reliability.
#saints #history
13.03.202515:17
Does “turn the other cheek” mean not to rebuke any offender?
We need to pray and make reparations for the blasphemies and sacrileges committed. However, we should also energetically rebuke the offenders by instructing them that what they are doing is wrong and that they should stop mocking our faith.
Jesus’ teaching about ‘turning the other cheek’ in the Sermon on the Mount (Matthew 5:38-39) refers to not being vengeful, to never repay evil with evil, as Saint Paul also teaches in Romans 12:17.21.
Nevertheless, Jesus also rebuked and drove the sellers and the moneychangers out of the Temple with a whip, overturning their tables (Mark 11:15-16) (John 2:14-16). So, when someone mocks or shows irreverence toward our faith, we cannot remain silent as if nothing has happened. Instead, we should call their attention by telling them that what they are doing is wrong and that they should stop doing such things. We should rightfully rebuke them, but without insulting them or mocking them in return; otherwise, we would be sinning by repaying evil with evil.
Let’s also recall that Jesus responded when He was slapped in the face (John 18:22-23). That was a slap to the Face of God. Therefore, when our Lord is slapped, we cannot remain silent. Furthermore, ‘Admonishing the Sinner’ and ‘Instructing the Ignorant’ are some of the spiritual works of mercy.
(By Francisco Figueroa)
#charity
We need to pray and make reparations for the blasphemies and sacrileges committed. However, we should also energetically rebuke the offenders by instructing them that what they are doing is wrong and that they should stop mocking our faith.
Jesus’ teaching about ‘turning the other cheek’ in the Sermon on the Mount (Matthew 5:38-39) refers to not being vengeful, to never repay evil with evil, as Saint Paul also teaches in Romans 12:17.21.
Nevertheless, Jesus also rebuked and drove the sellers and the moneychangers out of the Temple with a whip, overturning their tables (Mark 11:15-16) (John 2:14-16). So, when someone mocks or shows irreverence toward our faith, we cannot remain silent as if nothing has happened. Instead, we should call their attention by telling them that what they are doing is wrong and that they should stop doing such things. We should rightfully rebuke them, but without insulting them or mocking them in return; otherwise, we would be sinning by repaying evil with evil.
Let’s also recall that Jesus responded when He was slapped in the face (John 18:22-23). That was a slap to the Face of God. Therefore, when our Lord is slapped, we cannot remain silent. Furthermore, ‘Admonishing the Sinner’ and ‘Instructing the Ignorant’ are some of the spiritual works of mercy.
(By Francisco Figueroa)
#charity
13.02.202518:35
The historical case for the "Apocrypha"
Dave Armstrong
🔗source: Biblical Defense of Catholicism (2012)
#scripture
Dave Armstrong
🔗source: Biblical Defense of Catholicism (2012)
#scripture
08.02.202523:31
Early Church Fathers on the Eucharist and the Liturgy
Lawrence Feingold
Questions and Answers
The Q&A includes a number of very good questions, also from a Protestant point of view, why having Holy Orders is essential for a valid Eucharist and more.
🔗source
#eucharist
Lawrence Feingold
Questions and Answers
The Q&A includes a number of very good questions, also from a Protestant point of view, why having Holy Orders is essential for a valid Eucharist and more.
🔗source
#eucharist
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