The Catholic Tradition on Defining a Cult. the ONE TRUE CHURCH
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I Want Them to Understand? I Want Them to Understand What Baptism Is, Why It Is Done, Who It Is Done To, How It Is Done, Where It Is Done and When It Is Done
Baptism Baptism General questions What are the main concepts about Baptism I want them to understand? I want them to understand what baptism is, why it is done, who it is done to, how it is done, where it is done and when it is done. What is the action I hope they will do after this talk? I hope that they will have a greater appreciation for the sacrament and understand the critical nature they play in it. 1. Introduction to Baptism a. Baptism is a sacrament of new birth which forgives sins and makes us members of Christ and his church b. Baptism is necessary for salvation and allows us to receive other sacraments c. Baptism can be given to anyone who hasn’t received it yet and has faith. d. In baptism water and the Trinitarian formula is used. e. Baptism is usually done in a church and is given to adults on Easter Vigil or to an infant shortly after birth. 2. What is Baptism? a. It is a sacrament - The sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the graces proper to each sacrament. They bear fruit in those who receive them with the required dispositions.(CCC 1131) b. It is a new birth into heaven i. Council of Trent – “the water regenerates the soul by virtue of the Holy Spirit. The ablution ( ’washing’) of the water, sensible element, and the effusion of the Spirit, divine element, join to produce the supernatural birth” Christ came to earth, divine became human and so to humans become divine ii. -
Sharing the Hope That Is in Us a Preparatory Program for Orthodox Faithful
St. Mark Orthodox Church Rochester Hills, Michigan Diocese of the Midwest Orthodox Church In America Sharing the Hope that is in Us A Preparatory Program for Orthodox Faithful St. Mark Parish Health Grant Committee On our Cover: St. Photini lived in first century Palestine. She was the Samaritan woman who Christ visited at the well asking her for water. It was she “But sanctify the Lord God who accepted the “living water” offered her by Christ in your hearts, and always Himself after repenting from her many sins (John. be ready to give a defense 4:5-42). She went and told her townspeople that she to everyone who asks you had met the Christ. For this, she is sometimes a reason for the hope that recognized as the first to proclaim the Gospel of is in you.” Christ. (1 Peter 3:15) . Sharing the Hope that is in Us Page 2 St. Mark Orthodox Church, Diocese of the Midwest, Orthodox Church in America ACKNOWLEDGMENTS This curriculum has been prepared under the auspices of a Parish Health Grant bestowed by the Parish Health Program of the Diocese of the Midwest to St. Mark Orthodox Church in Rochester Hills, MI, 2008‐ 2009. The grant proposal called for a preparatory program to equip our parishioners to share our Orthodox Christian Faith and Worship confidently and effectively to non‐Orthodox seekers who approach our doors. Tasks included a) identifying the difficulties that non‐ Orthodox Christians encounter when approaching our faith, and b) training our parishioners to deal with the intellectual, emotional and spiritual obstacles that such seekers face. -
Chapter 4 the Catholic Scholastics
Chapter 4 The Catholic Scholastics N HIS autobiography, B. A. Santamaria recalled his schooldays at Melbourne’s St Kevin’s College. IThe type of Catholic “apologetics” which was the strength of religious teaching at St Kevin’s prepared my mind for John Henry Newman and later C.S. Lewis, who both provided confirmation of my religious beliefs. To the professional philosopher, Newman and C.S. Lewis might appear to be no more than popularizers of other men’s ideas. Yet I do not despise the popularizer, since it seems that there are few new objections to religious belief. What one normally encounters are new formulations of the old objections—except, of course, for those contemporary philosophic systems which, in complete self-contradiction, pretend to prove the uselessness of reason as a mechanism in the search for truth … In the last analysis, the “apologetics” we absorbed could not lift religion above dependence on an act of faith, but an act of faith sustained by, and consonant with, reason. It was not an act of faith standing, as it were, unsupported or contrary to reason ... Sheehan’s Apologetics and Christian Doctrine provided me, as a schoolboy at matriculation standard, with the rational justification for my act of faith in Catholic Christianity. When I examine what so many Catholic students at the same level are offered today, I stand appalled not merely at the intellectual poverty of the offering but at the ease with which so many so-called teachers of religion dismiss the intellect as a convincing support for religious belief in favour of highly subjective “religious experience”. -
· 'THEOLOGICAL QUARTERLY. J 1R'/,5
· 'THEOLOGICAL QUARTERLY. J 1r'/,5 /: VoL. XXII. JANUARY, 1918. No. 1. 1 LUTHERANISM AND PURITANISM. > Four hundred years have elapsed since Dr. Martin Luther nailed his Ninety-five Theses to the door of the Castle Church at Wittenberg. Through this chosen vessel of His the Lord brought about the reformation of His Church. We heartily thank Him, especially during this year of jubilee, for the de liverance He has thus granted us from the slavery of the Bishop of Rome. This is the great theme of innumerable sermons preached, of countless discussions carried on, and of number less books and pamphlets written within the folds of the Protestant Church during these months of rejoicing. But we Lutherans are just as grateful to our God for having kept us in the faith again restored to His flock by the great Reformer, and for having guarded us against the deceit of the many false prophets that have gone out into the world since the days of Luther. Among the many pernicious sects which sprang up in the countries blessed of God through the Reformation, the Puritan is one of the most conspicuous. A comparison of Lutheranism with Puritanism would therefore not be Ollt of place nor without valqe to us at this time. "Puritans" was the name given to such in England as were opposed to 'the Established C~urch of that country during · 1) This article ancl the next one were prepared for a new edition of the commemorative volume of essays on the Reformation, Four Hundred Years. Since the new edition will not be forthcoming soon, we publish them here. -
THE TRUE CHURCH by Bishop J. C. Ryle (1816-1900) Liverpool
THE TRUE CHURCH By Bishop J. C. Ryle (1816-1900) Liverpool, England I want you to belong to the one true Church: to the Church outside of which there is no salvation. I do not ask where you go on a Sunday; I only ask, "Do you belong to the one true Church?" Where is this one true Church? What is this one true Church like? What are the marks by which this one true Church may be known? You may well ask such questions. Give me your attention, and I will provide you with some answers. 1. The one true Church IS COMPOSED OF ALL BELIEVERS IN THE LORD JESUS. It is made up of all God's elect — of all converted men and women — of all true Christians. In whomsoever we can discern the election of God the Father, the sprinkling of the blood of God the Son, the sanctifying work of God the Spirit, in that person we see a member of Christ's true Church. 2. It is a Church OF WHICH ALL THE MEMBERS HAVE THE SAME MARKS. They are all born again of the Spirit; they all possess "repentance towards God, faith towards our Lord Jesus Christ," and holiness of life and conversation. They all hate sin, and they all love Christ. (They worship differently, and after various fashions; some worship with a form of prayer, and some with none; some worship kneeling, and some standing; but they all worship with one heart.) They are all led by one Spirit; they all build upon one foundation; they all draw their religion from one single book — that is the Bible. -
To Volume II
Index to Volume II 2 announcement, 171, 296, 297, 302 Antichrist, 164, 556, 598, 600, 603, 604, 609, 610, 2 Clement 611, 612, 613, 614, 615, 616, 617, 618, 619, 598– merits and justification, 370 620 2 Maccabees any opponent of Christ an antichrist, 598–600 prayer for dead, 442 Lutherans teach this doctrine others support this as well, 610 A one great Antichrist spoken of, 600 ability, 39, 43, 49, 105, 110, 213, 254, 306, 323, 343, distinuished from other anitchrists, 600 369, 403, 404, 410, 430, 549, 583 names for Abraham’s bosom (heaven), 722 Little Horn, King of the North, the Beast, absolute decree, 311, 477, 715 the Great Prostitute, 601 accident, 72, 633 Man of Sin or Lawlessness, 600 actio, 270 Pope in Rome is the Antichrist additions to Scripture. See Word of God:sufficiency of agent of Satan, 616 adiaphora, 416–18, 542 archtypal representative of unbelief and Christian's attitude governed by opinio legis, 606 must defend liberties when attacked in claims infallibility, 606, 607 principle, 417 claims to be vicar (subsitute) of Christ, 606 own conscience, 416 curses justification by grace alone, 606 respect for liberty of others and welfare of weak damns those not subject to him, 608 brother, 416 doctrine highly deceptive, 616 Christian's attitude governed by, 416 fits historical outline given in Scripture, offense, 418 609–10 adoption, 19, 111, 204, 213, 214, 226, 325, 358, 394, lies are his chief strength, 609 463, 620, 731 Lutherans teach this doctrine, 613–16 adoration of the host, 278 others support this as well, 616 advent, second, 669, 649–73 objections to, 611–13 Aeschylus, 685 opposes Christ in church and state, 604 agreement of Word of God. -
And You Will Know the Truth
And You Will Know The Truth How to Explain and Defend The Catholic Faith Sebastian R. Fama And You Will Know The Truth How to Explain and Defend The Catholic Faith Sebastian R. Fama Permission is hereby granted by the author to print, copy or distribute anything in this book. Additional copies of this book may be downloaded for free at: www.StayCatholic.com/free_online_book.htm. Updated June 8, 2021 www.StayCatholic.com Table of Contents Part One - The Essays Introduction to The Essays - - - - - - - - - - - - - - - - - - - 1 1. Creationism or Evolution? - - - - - - - - - - - - - - - - 3 2. The Bible - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 5 3. The Trinity - - - - - - - - - - - - - - - - - - - - - - - - - - - - 7 4. Jesus is the Messiah - - - - - - - - - - - - - - - - - - - - 9 5. The Church - - - - - - - - - - - - - - - - - - - - - - - - - - - 11 6. The Pope - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 13 7. Papal Infallibility - - - - - - - - - - - - - - - - - - - - - - - 15 8. The Canon of Scripture - - - - - - - - - - - - - - - - - - 17 9. Scripture Alone - - - - - - - - - - - - - - - - - - - - - - - - 19 10. Tradition - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 21 11. Justification - - - - - - - - - - - - - - - - - - - - - - - - - - 23 12. Can Salvation Be Lost? - - - - - - - - - - - - - - - - - - 25 13. Baptism - - - - - - - - - - - - - - - - - - - - - - - - - - - - - 27 14. The Mass - - - - - - - - - - - - - - - - - - - - - - - - - - - - 29 15. The Eucharist - - - - - - - - - - - - - - -
A CONFESSION of FAITH Against Ecumenism
A CONFESSION OF FAITH Against Ecumenism From a Convention of Orthodox Clergymen and Monks Greece, April 2009 Those of us who by the Grace of God have been raised with the dogmas of piety and who follow in everything the One, Holy, Catholic and Apostolic Church, believe that: The sole path to salvation of mankind1 is the faith in the Holy Trinity, the work and the teaching of our Lord Jesus Christ, and their continuance within His Body, the Holy Church. Christ is the only true Light;2 there are no other lights to illuminate us, nor any other names that can save us: “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”3 All other beliefs, all religions that ignore and do not confess Christ “having come in the flesh,”4 are human creations and works of the evil one,5 which do not lead to the true knowledge of God and rebirth through divine Baptism, but instead, mislead men and lead them to perdition. As Christians who believe in the Holy Trinity, we do not have the same God as any of the religions, nor with the so-called monotheistic religions, Judaism and Mohammedanism, which do not believe in the Holy Trinity. For two thousand years, the one Church which Christ founded and the Holy Spirit has guided has remained stable and unshakeable in the salvific Truth that was taught by Christ, delivered by the Holy Apostles and preserved by the Holy Fathers. She did not buckle under the cruel persecutions by the Judeans initially or by idolaters later, during the first three centuries. -
Is Feeneyism Catholic? / François Laisney
I S F That there is only one true Church, the one, Holy, Catholic, EENEYISM Apostolic, and Roman Church, outside of which no one can be saved, has always been taught by the Catholic Church. This dogma, however, has been under attack in recent times. Already last century, the Popes had to repeatedly rebuke the liberal Catholics for their tendency to dilute this The Catholic dogma, “reducing it to a meaningless formula.” But in the late 1940’s and early 1950’s, the same dogma was C Meaning of misrepresented on the opposite side by Fr. Feeney ATHOLIC and his followers, changing “outside the Church there is The Dogma, no salvation” into “without water baptism there is absolutely no salvation,” thereby denying doctrines which had been “Outside the positively and unanimously taught by the Church, that is, Baptism of Blood and Baptism of Desire. ? Catholic Church IS FEENEYISM REV. FR. FRANÇOIS LAISNEY There Is No CATHOLIC? Salvation” What is at stake?—Fidelity to the unchangeable Catholic Faith, to the Tradition of the Church. We must neither deviate on the left nor on the right. The teaching Church must “religiously guard and faithfully explain the deposit of Faith that was handed down through the Apostles,…this apostolic doctrine that all the Fathers held, and the holy orthodox Doctors reverenced and followed” (Vatican I); all members of the Church must receive that same doctrine, without picking and choosing what they will believe. We may not deny a point of doctrine that belongs to the IS deposit of Faith—though not yet defined—under the pretext that it has been distorted by the Liberals. -
Branson-Shaffer-Vatican-II.Pdf
Vatican II: The Radical Shift to Ecumenism Branson Shaffer History Faculty advisor: Kimberly Little The Catholic Church is the world’s oldest, most continuous organization in the world. But it has not lasted so long without changing and adapting to the times. One of the greatest examples of the Catholic Church’s adaptation to the modernization of society is through the Second Vatican Council, held from 11 October 1962 to 8 December 1965. In this gathering of church leaders, the Catholic Church attempted to shift into a new paradigm while still remaining orthodox in faith. It sought to bring the Church, along with the faithful, fully into the twentieth century while looking forward into the twenty-first. Out of the two billion Christians in the world, nearly half of those are Catholic.1 But, Vatican II affected not only the Catholic Church, but Christianity as a whole through the principles of ecumenism and unity. There are many reasons the council was called, both in terms of internal, Catholic needs and also in aiming to promote ecumenism among non-Catholics. There was also an unprecedented event that occurred in the vein of ecumenical beginnings: the invitation of preeminent non-Catholic theologians and leaders to observe the council proceedings. This event, giving outsiders an inside look at 1 World Religions (2005). The Association of Religious Data Archives, accessed 13 April 2014, http://www.thearda.com/QuickLists/QuickList_125.asp. CLA Journal 2 (2014) pp. 62-83 Vatican II 63 _____________________________________________________________ the Catholic Church’s way of meeting modern needs, allowed for more of a reaction from non-Catholics. -
Theology 2.2 (Marks of a True Church)
Systematic Theology 2.2 (Marks of a True Church) Introduction: If you move to a new town, you have to find a new church. The search for a new church can be difficult and frustrating. If you pick up the Yellow Pages and look under “Church,” you are likely to confront a bewildering array of possibilities. Perhaps you already have some fairly definite ideas of what you want in a church. You may be looking for a good youth group or active senior citizens group. You may want a powerful preacher or a certain kind of music. You may be very loyal to one denomination or you may like to “shop around.” What should you be looking for in choosing a new church? Your first concern should be that the church be a “true church.” You do not want to choose a church that is part of a sect or a cult. You do not want a church that still bears the name of church, but whose lampstand Christ has removed (Revelation 1–3). How do you recognize a true church? There are all kinds and types of churches, providing consumers multiple options from which to pick and choose what they like. This was somewhat true in the time of the Reformation, as there were Roman Catholic, Orthodox, Anabaptist, Lutheran, and Reformed churches. Today the situation is even more confusing, since so many organizations call themselves churches. We have everything from theological cults, such as the Church of Jesus Christ of Latter-day Saints, to thousands of garden-variety nondenominational churches, to the so-called “mainline” churches, and everything in between. -
Continuity and Development in Roman Catholic Ecclesiology Susan K
Marquette University e-Publications@Marquette Theology Faculty Research and Publications Theology, Department of 5-1-2011 Continuity and Development in Roman Catholic Ecclesiology Susan K. Wood Marquette University, [email protected] Accepted version. Ecclesiology, Vol. 7, No. 2 (May 2011), DOI: © 2011 Brill Academic Publishers. Used with permission. NOT THE PUBLISHED VERSION; this is the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page. Continuity and Development in Roman Catholic Ecclesiology* Susan K. Wood Department of Theology, Marquette University Milwaukee, WI Abstract An overview of the conceptualizations of the Catholic Church from the theology of Bellarmine to contemporary understanding of the church as communion shows both continuity and development from one concept to the next rather than an abrupt change to a new model that discards the model preceding it. This essay examines the church as perfect society, church as mystical body, church as sacrament, church as people of God, and church as communion, demonstrating that the various conceptualizations represent development, balance, correction, and a deeper penetration in the understanding and articulation of the prior conceptualizations. The church as body of Christ develops the spiritual and Christological dimension of the church as society. The church as sacrament offers a way of differentiating between Christ and the church while at the same time retaining the close correlation between the two. The church as people of God introduces historical consciousness into the definition of the church. The church as communion synthesizes the strong sacramental and spiritual identity of the church with its organizational structure.