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  1. #11
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    A cycle of life of Jesus with the Trinity in the central column, by Fridolin Leiber, 18th century.

    In Christian theology, the incarnation is the belief that Jesus Christ, the second person of the Trinity, also known as God the Son or the Logos (Koine Greek for "Word"), "was made flesh" by being conceived in the womb of a woman, the Virgin Mary, also known as the Theotokos (Greek for "God-bearer"). The doctrine of the incarnation, then, entails that Jesus is fully God and fully human.

    In the incarnation, as traditionally defined by those Churches that adhere to the Council of Chalcedon, the divine nature of the Son was united but not mixed with human nature in one divine Person, Jesus Christ, who was both "truly God and truly man". This is central to the traditional faith held by most Christians. Alternative views on the subject (see Ebionites and the Gospel of the Hebrews) have been proposed throughout the centuries, but all were rejected by Nicene Christianity.

    The incarnation is commemorated and celebrated each year at Christmas, and also reference can be made to the Feast of the Annunciation; "different aspects of the mystery of the incarnation" are celebrated at Christmas and the Annunciation.

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    We’ll begin by making clear just what we mean by “Purgatory.” The Catechism of the Catholic Church teaches:

    All who die in God’s grace, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven (1030).
    This seems so simple. It’s common sense. Scripture is very clear when it says, “But nothing unclean shall enter [heaven]” (Rev. 21:27). Hab. 1:13 says, “You [God]… are of purer eyes than to behold evil and cannot look on wrong…” How many of us will be perfectly sanctified at the time of our deaths? I dare say most of us will be in need of further purification in order to enter the gates of heaven after we die, if, please God, we die in a state of grace.

    In light of this, the truth about Purgatory is almost self-evident to Catholics. However, to many Protestants this is one of the most repugnant of all Catholic teachings. It represents “a medieval invention nowhere to be found in the Bible.” It’s often called “a denial of the sufficiency of Christ’s sacrifice.” It is said to represent “a second-chance theology that is abominable.” We get these and many more such charges here at Catholic Answers when it comes to Purgatory. And most often the inquiries come from Catholics who are asking for help to explain Purgatory to a friend, family member, or co-worker.

    A Very Good Place to Start
    Perhaps the best place to start is with the most overt reference to a “Purgatory” of sorts in the Old Testament. I say a “Purgatory of sorts” because Purgatory is a teaching fully revealed in the New Testament and defined by the Catholic Church. The Old Testament people of God would not have called it “Purgatory,” but they did clearly believe that the sins of the dead could be atoned for by the living as I will now prove. This is a constitutive element of what Catholics call “Purgatory.”


    In II Maccabees 12:39-46, we discover Judas Maccabeus and members of his Jewish military forces collecting the bodies of some fallen comrades who had been killed in battle. When they discovered these men were carrying “sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear” (vs. 40), Judas and his companions discerned they had died as a punishment for sin. Therefore, Judas and his men “turned to prayer beseeching that the sin which had been committed might be wholly blotted out… He also took up a collection… and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably… Therefore he made atonement for the dead, that they might be delivered from their sin.”

    There are usually two immediate objections to the use of this text when talking with Protestants. First, they will dismiss any evidence presented therein because they do not accept the inspiration of Maccabees. And second, they will claim these men in Maccabees committed the sin of idolatry, which would be a mortal sin in Catholic theology. According to the Catholic Church, they would be in Hell where there is no possibility of atonement. Thus, and ironically so, they will say, Purgatory must be eliminated as a possible interpretation of this text if you’re Catholic.

    The Catholic Response:

    Rejecting the inspiration and canonicity of II Maccabees does not negate its historical value. Maccabees aids us in knowing, purely from an historical perspective at the very least, the Jews believed in praying and making atonement for the dead shortly before the advent of Christ. This is the faith in which Jesus and the apostles were raised. And it is in this context Jesus declares in the New Testament:

    And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come (Matthew 12:32, emphasis added).
    This declaration of our Lord implies there are at least some sins that can be forgiven in the next life to a people who already believed it. If Jesus wanted to condemn this teaching commonly taught in Israel, he was not doing a very good job of it according to St. Matthew’s Gospel.

    The next objection presents a more complex problem. The punishment for mortal sin is, in fact, definitive self-exclusion from communion with God and the blessed in Hell according to Catholic teaching (see CCC 1030). But it is a non-sequitur to conclude from this teaching that II Maccabees could not be referring to a type of Purgatory.

    First of all, a careful reading of the text reveals the sin of these men to be carrying small amulets “or sacred tokens of the idols of Jamnia” under their tunics as they were going in to battle. This would be closer to a Christian baseball player believing there is some kind of power in his performing superstitious rituals before going to bat than it would be to the mortal sin of idolatry. This was, most likely, a venial sin for them. But even if what they did would have been objectively grave matter, good Jews in ancient times—just like good Catholics today—believed they should always pray for the souls of those who have died “for thou [O Lord], thou only knowest the hearts of the children of men” (II Chr. 6:30). God alone knows the degree of culpability of these “sinners.” Moreover, some or all of them may have repented before they died. Both Jews and Catholic Christians always retain hope for the salvation of the deceased this side of heaven; thus, we always pray for those who have died.

    A Plainer Text
    In Matthew 5:24-25, Jesus is even more explicit about Purgatory.

    Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; truly I say to you, you will never get out till you have paid the last penny (Matthew 5:25-26).

    For Catholics, Tertullian for example, in De Anima 58, written in ca. AD 208, this teaching is parabolic, using the well-known example of “prison” and the necessary penitence it represents, as a metaphor for Purgatorial suffering that will be required for lesser transgressions, represented by the “kodrantes” or “penny” of verse 26. But for many Protestants, our Lord is here giving simple instructions to his followers concerning this life exclusively. This has nothing to do with Purgatory.

    This traditional Protestant interpretation is very weak contextually. These verses are found in the midst of the famous “Sermon on the Mount,” where our Lord teaches about heaven (vs. 20), hell (vs. 29-30), and both mortal (vs. 22) and venial sins (vs. 19), in a context that presents “the Kingdom of Heaven” as the ultimate goal (see verses 3-12). Our Lord goes on to say if you do not love your enemies, “what reward have you” (verse 46)? And he makes very clear these “rewards” are not of this world. They are “rewards from your Father who is in heaven” (6:1) or “treasures in heaven” (6:19).

    Further, as St. John points out in John 20:31, all Scripture is written “that believing, you may have [eternal] life in his name.” Scripture must always be viewed in the context of our full realization of the divine life in the world to come. Our present life is presented “as a vapor which appears for a little while, and afterwards shall vanish away” (James 1:17). It would seem odd to see the deeper and even “other worldly” emphasis throughout the Sermon of the Mount, excepting these two verses.

    When we add to this the fact that the Greek word for prison, phulake, is the same word used by St. Peter, in I Peter 3:19, to describe the “holding place” into which Jesus descended after his death to liberate the detained spirits of Old Testament believers, the Catholic position makes even more sense. Phulake is demonstrably used in the New Testament to refer to a temporary holding place and not exclusively in this life.

    The Plainest Text
    I Corinthians 3:11-15 may well be the most straightforward text in all of Sacred Scripture when it comes to Purgatory:

    For no other foundation can any one lay than that which is laid, which is Jesus Christ. Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, stubble—each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

    No Christian sect I know of even attempts to deny this text speaks of the judgment of God where the works of the faithful will be tested after death. It says our works will go through “fire,” figuratively speaking. In Scripture, “fire” is used metaphorically in two ways: as a purifying agent (Mal. 3:2-3; Matt. 3:11; Mark 9:49); and as that which consumes (Matt. 3:12; 2 Thess. 1:7-8). So it is a fitting symbol here for God’s judgment. Some of the “works” represented are being burned up and some are being purified. These works survive or burn according to their essential “quality” (Gr. hopoiov – of what sort).

    What is being referred to cannot be heaven because there are imperfections that need to be “burned up” (see again, Rev. 21:27, Hab. 1:13). It cannot be hell because souls are being saved. So what is it? The Protestant calls it “the Judgment” and we Catholics agree. We Catholics simply specify the part of the judgment of the saved where imperfections are purged as “Purgatory.”

    Objection!
    The Protestant respondent will immediately spotlight the fact that there is no mention, at least explicitly, of “the cleansing of sin” anywhere in the text. There is only the testing of works. The focus is on the rewards believers will receive for their service, not on how their character is cleansed from sin or imperfection. And the believers here watch their works go through the fire, but they escape it!

    First, what are sins, but bad or wicked works (see Matthew 7:21-23, John 8:40, Galatians 5:19-21)? If these “works” do not represent sins and imperfections, why would they need to be eliminated? Second, it is impossible for a “work” to be cleansed apart from the human being who performed it. We are, in a certain sense, what we do when it comes to our moral choices. There is no such thing as a “work” floating around somewhere detached from a human being that could be cleansed apart from that human being. The idea of works being separate from persons does not make sense.

    Most importantly, however, this idea of “works” being “burned up” apart from the soul that performed the work contradicts the text itself. The text does say the works will be tested by fire, but “if the work survives… he will receive a reward. If any man’s work is burned up, he shall suffer loss.” And, “he will be saved, but only as through fire” (Gr. dia puros). The truth is: both the works of the individual and the individual will go through the cleansing “fire” described by St. Paul in order that “he” might finally be saved and enter into the joy of the Lord. Sounds an awful lot like Purgatory.

    Quote Originally Posted by Creoda View Post
    Socks and sandals are respectable though.
    Quote Originally Posted by Richmondbread View Post
    I don't mind being the dumbest, as long as I am the prettiest.
    Quote Originally Posted by Tooting Carmen View Post
    Lo mas interesante e ironico (al menos para un foro como este) es la falta de negros.

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    Christ is risen from the dead. Christ ist erstanden von den Toden. National Anthem of the Teutonic Knights order. Please sing and pray with me. I was in the mood to sing. Amen.



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    For Austrian time Central European Time Im always one day late. But for America it is ok I think. It is still Saturday in America I think.

    Daily Mass Readings - Saturday September 5, 2020
    September 05, 2020
    Daily Mass Readings - Saturday September 5, 2020

    Ordinary Weekday / Optional Memorial of the Blessed Virgin Mary

    First Reading: First Corinthians 4: 6b-15

    6 But these things, brethren, I have in a figure transferred to myself and to Apollo, for your sakes; that in us you may learn, that one be not puffed up against the other for another, above that which is written.

    7 For who distinguisheth thee? Or what hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if thou hadst not received it?

    8 You are now full; you are now become rich; you reign without us; and I would to God you did reign, that we also might reign with you.

    9 For I think that God hath set forth us apostles, the last, as it were men appointed to death: we are made a spectacle to the world, and to angels, and to men.

    10 We are fools for Christ’s sake, but you are wise in Christ; we are weak, but you are strong; you are honourable, but we without honour.

    11 Even unto this hour we both hunger and thirst, and are naked, and are buffeted, and have no fixed abode;

    12 And we labour, working with our own hands: we are reviled, and we bless; we are persecuted, and we suffer it.

    13 We are blasphemed, and we entreat; we are made as the refuse of this world, the offscouring of all even until now.

    14 I write not these things to confound you; but I admonish you as my dearest children.

    15 For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.

    Responsorial Psalm: Psalms 145: 17-18, 19-20, 21

    17 The Lord is just in all his ways: and holy in all his works.

    18 The Lord is nigh unto all them that call upon him: to all that call upon him in truth.

    19 He will do the will of them that fear him: and he will hear their prayer, and save them.

    20 The Lord keepeth all them that love him; but all the wicked he will destroy.

    21 My mouth shall speak the praise of the Lord: and let all flesh bless thy holy name for ever; yea, for ever and ever.

    Gospel: Luke 6: 1-5

    1 And it came to pass on the second first sabbath, that as he went through the corn fields, his disciples plucked the ears, and did eat, rubbing them in their hands.

    2 And some of the Pharisees said to them: Why do you that which is not lawful on the sabbath days?

    3 And Jesus answering them, said: Have you not read so much as this, what David did, when himself was hungry, and they that were with him:

    4 How he went into the house of God, and took and ate the bread of proposition, and gave to them that were with him, which is not lawful to eat but only for the priests?

    5 And he said to them: The Son of man is Lord also of the sabbath.
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    Second reading from the Letter of Saint Paul to the Romans
    ROM 13:8-10

    Brothers and sisters:
    Owe nothing to anyone, except to love one another;
    for the one who loves another has fulfilled the law.

    The commandments, “You shall not commit adultery;
    you shall not kill; you shall not steal; you shall not covet, ”
    and whatever other commandment there may be,
    are summed up in this saying, namely,
    “You shall love your neighbor as yourself.”
    Love does no evil to the neighbor;
    hence, love is the fulfillment of the law.

    Quote Originally Posted by Creoda View Post
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    Quote Originally Posted by Richmondbread View Post
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    Ave Christus Rex



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    8th of September. The feast of The Nativity of the Blessed Virgin Mary




    Hail Mary,
    full of grace,
    the Lord is with thee;
    blessed art thou among women and blessed is the fruit of thy womb, Jesus.
    Holy Mary, Mother of God, pray for us sinners,
    now and at the hour of our death.
    Amen.

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    Quote Originally Posted by Ruggery View Post
    Are those universities of French origin?
    Notre Dame was founded by a Frenchman. Georgetown was founded by Jesuit settlers from England and Villanova was founded by the Irish.

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    1st reading from the Book of Sirach
    SIR 27:30—28:7


    Wrath and anger are hateful things,
    yet the sinner hugs them tight.
    The vengeful will suffer the LORD’s vengeance,
    for he remembers their sins in detail.


    Forgive your neighbor’s injustice;
    then when you pray, your own sins will be forgiven.
    Could anyone nourish anger against another
    and expect healing from the LORD?


    Could anyone refuse mercy to another like himself,
    can he seek pardon for his own sins?
    If one who is but flesh cherishes wrath,
    who will forgive his sins?


    Remember your last days, set enmity aside;
    remember death and decay, and cease from sin!
    Think of the commandments, hate not your neighbor;
    remember the Most High’s covenant, and overlook faults.

    Quote Originally Posted by Creoda View Post
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    Quote Originally Posted by Richmondbread View Post
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    Lo mas interesante e ironico (al menos para un foro como este) es la falta de negros.

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    15th September. The Memorial of Our Lady Of Sorrows


    In honor of Mater Dolorosa, pray the Rosary of the Seven Sorrows today! This prayer has been approved by Pope Benedict XII, Pope Clement XII, and Pope Clement XIII. Virgin Mary gave these 7 promises to St. Bridget of Sweden in the 14th century:

    1. It will grant peace to their families.
    2. They will be enlightened about the divine mysteries.
    3. I will console them in their pains and I will accompany them in their work.
    4. I will give them as much as they ask for as long as it does not oppose the adorable will of my divine Son or the sanctification of their souls.
    5. I will defend them in their spiritual battles with the infernal enemy and I will protect them at every instant of their lives.
    6. I will visibly help them at the moment of their death, they will see the face of their Mother.
    7. I have obtained from my divine Son, that those who propagate this devotion to my tears and dolors, will be taken directly from this earthly life to eternal happiness since all their sins will be forgiven and my Son and I will be their eternal consolation and joy.


    Virgin Mary also appeared as Our Lady of Kibeho in Rwanda in 1982-83, instructing one of the visionaries to spread the devotion of the Seven Sorrows Rosary.

    How to Pray the 7 Sorrows Rosary & Our Lady’s Miraculous Promises
    https://churchpop.com/2020/09/14/how...o-a-visionary/


    Quote Originally Posted by Creoda View Post
    Socks and sandals are respectable though.
    Quote Originally Posted by Richmondbread View Post
    I don't mind being the dumbest, as long as I am the prettiest.
    Quote Originally Posted by Tooting Carmen View Post
    Lo mas interesante e ironico (al menos para un foro como este) es la falta de negros.

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