Santa Krus
Ngano man ang mga Katoliko duna may SANTAKRUSAN unya may RAYNA HELENA?
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TUBAG NI BRO Septofel Apurado
Ang Santacrusan us aka devotion pagsimba sa krus ni Kristo diin siya gilansang, nag antos ug namatay . Giula niya iyang kaugalingon dugo aron lamang paglukat kanato gikan sa kaulipnan sa sala (Buh 20:28). Si San Pablo gaingon diha sa iyang sulat alang sa taga (Gal 6:14 ) Apan alang kanako magpasigarbo lamang ako sa krus sa atong Ginoong Jesu-Kristo, kay pinaagi sa iyang krus patay na ang kalibutan alang kanako ug ako patay na alang sa kalibutan.
1) Kini si Helena (empress) nga sa kasagaran natong tawag “Rayna Helena” o “Reyna Elena” ang unang Emperatres nga na convert o nakabig pagka Katoliko sa iyang panahon tuig 250 a.d. hangtud 350 a.d. (Kining tuiga wala pay protestante ug mga dili Katoliko ). Si Rayna Helena usa ka asawa sa Emperador sa Roma nga si Constantius ang ilang anak nahimo usab nga Eperador nga mao si Constantine I nga mao usab ang unang Emperador nga na convert sa pagka Katoliko human sa gubat sa tulay sa Melvian, ang kasaysayan nagtawag niini nga “The Battle of the Milvian Bridge October 28, 312 a.d. “ nga sila nagmadaugon bisan sa bintahang gidaghanon sa mga kaaway ekompara sa ilang gidaghanon nga 10 porsyento lamang. Sa wala pa nagsugod ang maong gubat ang maong Emperador may nakita nga pananawon diha langit.Sa iyang pagtan-aw sa adlaw nakita niya ang krus nga mihayag uban sa adlaw, ug dunay pulong nga sinulat pinaagi ug greego “Εν Τούτῳ Νίκα”, En toutō níka nga kon hubaron sa latin kini “”in hoc signo vinces” nga ang buot ipasabot “in this sign, you shall conquer” nga pinaagi sa sign of the cross magmadaugon ka. Naghinuktok ug maayo si Emperor Constantine 1 sa maong mensahe kay siya usa man sa mga Emperador nga naglutos sa Katolikong Simbahan unya ang krus mao man ang ilhanan marka sa pagka-Kristuhanon o Katoliko. Sa tanto niyang paghunahuna niini siya nakahukom sa pagmando nga ang logo nila nga agila ilisan ug krus, kutob sa may marka nga agila sa ilang mga taming, esspado, kappa sa mga opisyal ug mga komandante sa sundalo, bandera matag pundok, sentorion ug bandera sa Emperyo sa Roma ilisan ug marka sa krus. Diha sa gubat gitugyan sa Ginoo ang iyang mga kaaway ngadto sa iyang mga kamot ug ilang gilamoy ang tibuok kaaway ug siya nagmadaugon. Sa iyang madaugon pagpauli sa Roma siya mimando nga dili na lutuson ang Katoliko, ug ang Dominggo (Lord’s day) nga adlaw nga maoy importante sa Kristuhanon tinuhu-an iya usab gihimo nga holiday sa tibuok Emperyo sa Roma pinaagi sa iyang pagpirma sa document nga “Edict of Milan” nga mao ang pagdawat sa Relihiyun Katoliko ug gihimong official nga relihiyun sa tibuok Emperyo. Kini nahitabo sa tuig 313 a.d. na convert ang Roma gikan sa pagkapagano pinaagi sa sign of the cross ni Ginoong Jesu-Kristo diha sa Iglesya Katolika. (Niining panahuna wala pay SDA Sabadista kay 1844 pa man sila gitukod, wala pay Iglesya ni Manalo 1914, wala pay iya ni Eli Soriano Jan 13, 2004, Assembly of God 1914, Baptist Church 1609, Jehova’s Witness 1872, Lutherans 1541, Methodist 1732 ug uban pang protestante ug dili Katoliko)
2) Si Rayna Helena mao ang unang Katoliko nga nga naka diskobre sa matuod nga krus nga diin si Kristo gilansang. Siya gitudlo sa iyang anak nga mahimong “Augusta Imperatrix” sa tuig 326 a.d. busa dili siya limitado nga makagamit sa pondo sa Emperyo nga iyang gigamit pagpangita sa matuod nga krus ni Kristo ang ilang byahe gitawag ug “Pilgrimage and relic discoveries”. Sa iya na kini nakaplagan, iyang gidevelop ang maong lugar gibutangan ug simbahan nga hangtud karon gidumalaan sa mga pari Katoliko gitawag kini ug “Church of the Holy Sepulchre”sa Iglesya Katolika diha sa Kalbaryo o Golgotha. Busa ang maong krus ni Kristo anaa sa mga kamot sa Iglesya Katolika kay dili itugot sa Dios nga ang iyang balaan nga mga butang makuha sa mga kamot sa mga peke nga simbahan diin gitukodtukod lamang ug tawo.
Busa matag saulog nato sa Santakrusan ato mahinuduman ang kasakit sa atong Ginoo diha sa krus ug ang iglesya nga iyang gitawag ug lawas (Col 1:18) diin usab nakaambit ug maong kasakit tungod sa pagpanglutos sa mga Romanhon sa Eperyo sa Roma. Tungod sa kalooy sa Dios nakabig ang Roma pinaagi sa iyang panabang diin usab nanukad sa kabalaan sa iyang cros nga iyang gisulat diha sa langit “”in hoc signo vinces” ug pinaagi Rayna Helena nga gisugo sa Dios aron makaplagan ang matuod nga krus diin siya nag antos ug namatay aron simbahon sa magtutuo diha sa iglesya nga gitukod sa iyang bugtong anak nga mao ang Us aka Santa Iglesya Katolika Apostolika Romana.
Duna bay Gasa sa pagsulti ug nagkalain-laing pinulugan o Gift of tongue?
Sinulat ni Bro. Septofel Apurado
Ang tubag, duna, ug kining gasaha gihatag sa Dios aron masabtan ang wali ug panudlo sa Iglesya. Buot ipasabot wala kini niya gihatag aron kita dili makasabot sa maong pinulungan tungad kay iya man kining gihatag aron kita makasabot.
Ang pagsulti sa nagkalain-lain pinulungan (speaking of tongue) us aka gasa Espiritu Santo kaniadto nga iyang gihatag sa iyang Iglesya alang pagkabig sa mga katawhan nga dili pareho ug pinulungan sa mga magtutuo. Gani nagsugod kini nga Iglesya gikonsaran sa Espiriti sa Santo diha sa adlaw sa Pentecost. Buh 2:3-4 ( Buh 2; 2:3 Ug dihay mipakita kanila nga mga dila nga daw kalayo, nga nagtinagsaay sa pagpatong sa ibabaw sa matag-usa kanila.4 Ug silang tanan napuno sa Espiritu Santo ug misugod sila sa pagsulti sa nagkalainlaing mga pinulongan, sumala sa ipalitok kanila sa Espiritu.)
Apan tungod sa paglamay sa tuyok sa kahimtang sa kapanahunan (evolution of time) diin ang kalibutan tungod sa sensya nakabaton sa mga nagkalain-laing translation sa mga pinulungan ug ang Iglesya misulti na sa mga nagkalain-laing pinulungan. Usa sa kamatuoran niini kining atong Santos nga Misa migamit na sa mga vernacular nga mga pinulungan. Busa pagsulti sa nagkalain-lain pinulungan (speaking of tongue) gitagna kini nga mahunong ra unya (13:8 ¶ Ang gugma wala gayuy pagkatapus; apan kon aduna may mga paghimog profesiya, kini igahiklin ra unya; kon aduna may pagsultig mga dila, kini pagahunongon ra unya; kon aduna may kahibalo, kini igahiklin ra unya.) Natuman ba kini? Nga giingon man nga pahunungon ra unaya? Ang tubag niini natuman sa atong kapanahunan. Mao karon sa duha ka Catechism sa Iglesya mao ang The Catechism of Trent -February 7, 1564 ug bag-ong Katikismo sa Iglesya nga mao ang Catechism of the Catholic Church ang gasa pagsulti sa nagkalain-lain pinulungan (speaking of tongue) wala na mahilangkob sa 7 gift of the Holy Spirit.
DUHA KA KINAIYA SA IGLESYA
(sinulat ni Bro Septofel Apurado)
Ang Iglesya Katolika dunay duha ka kina-Iya, adunay tawhanon, adunay puy pagkadiosnon sama sa iyang nagtutukod nga si Ginoong Jesu-kristo dili lang kay lonlon Dios kon dili matuod nga tawo.
- Tawhanon kini, tungod kay migamit ug mga kapari-an si Kristo silbing mangalagad sa iglesya nga iyang gitukod ug ang binifesaryo nini mga tawo usab. Dili kini hingpit, makasasala usab kay tawo lagi nga naningkamot usab padulong sa pagkabalaan.
2. Diosnun kini, kay Dios man ang nagtukod. Hingpit ug balaan usab kini, gani gibutangan kini ug pito ka Sacramento nga magpapabalaan sa mga makasasala mahingpit sila. Mao ang nahaunang purpose sa pagtukod niya sa maong iglesya.
Apologetic of Paul Whitcomb
Catholics believe that the universe is the creation, and the exclusive dominion, of an infinitely powerful Spirit Being, called God, because the evidence which points to that conclusion is so overwhelming that there is no room left for even the slightest vestige of doubt. First, there is the evidence of logic. Through the process of simple mathematical-type reasoning, man inevitably comes face to face with certain indisputable principles: Everything has a cause; nothing can bring itself into existence. Obviously there is a long chain of causes in the universe, but ultimately there must be a first cause, an uncaused cause. This uncaused cause we call “God.” (The theory of evolution, even if it could be proved, would not explain the origin of anything; evolution simply deals with what may have happened after matter came into existence.) Further, 1) personal creation (man) presupposes a superior Personal Creator, 2) universal order presupposes a Universal Orderer, 3) cosmic energy presupposes a Cosmic Energizer, 4) natural law presupposes a Universal Law Maker. Basic principles of reason such as these explain why so many of the world’s leading scientists are firm believers in God.
Then, there is the evidence of divine revelation – on countless occasions God has revealed Himself by voice, vision and apparition (by means which are receptive to the human senses), and demonstrated His Omnipotence by stupendous, obviously supernatural miracles. Many of these revelations are a matter of authenticated historical record. The Scriptures, for example, are full of such accounts; and in modern times the world has been witness to such Heaven-sent miracles as those at Fatima, Lourdes, and St. Anne de Beauprè in Quebec, Canada, where the cured have left a forest of crutches in testimony. (The Lourdes Medical Bureau is open for examination by any doctor.) In addition, there is the liquefaction of the blood of St. Januarius which still takes place in Naples each year on September 19, his feastday; the incorruption of the bodies of many Catholic saints (such as St. Bernadette, who died in 1879); and the miraculous Eucharistic Host of Lanciano, Italy, which has been scientifically proven to be human flesh and human blood, type AB– to mention only a few of the miracles still on-going in the 20th century, which point to the existence of a God.
And lastly there is the evidence of human intuition. Psychologists have long known that every human being – the atheist included – intuitively seeks God’s help in times of great calamity, and instinctively pleads for God’s mercy when death is imminent. Hence the renowned Voltaire, who was so eloquent in his denial of God while he enjoyed health, fame and fortune, repudiated all of his atheistic writings on his deathbed and frantically sought the ministrations of a Catholic priest. Nikolai Lenin, as he lay on his deathbed, looked around him and frantically asked pardon of the tables and chairs in the room. For as hunger for food proclaims the existence of food, man’s intuitive hunger for God proclaims the Reality, the Omnipotence and the Justice of God. Catholic belief in God, therefore, is purely and simply an expression of intellectual sanity.
Catholics believe there is one God consisting of three distinct and equal divine Persons – Father, Son and Holy Spirit – because on numerous occasions God has described Himself thus. The Old Testament gives intimations that there are more than one Person in God. In Genesis 1:26, God says, “Let us make man to our image and likeness.” In Isaias 9:6-7, God the Father revealed the imminent coming into the world of God the Son. In Psalms 2:7, we read, “The Lord hath said to me: Thou art my son, this day have I begotten thee.” And in the New Testament, God reveals this doctrine even more clearly. For example, at the baptism of Jesus Christ, the Holy Spirit appeared in the form of a dove, and the voice of God the Father was heard: “This is my beloved Son, in whom I am well pleased.” (Matt. 3:16-17). In Matthew 28:19, God the Son commanded the Apostles to baptize “in the name of the Father, and of the Son, and of the Holy Ghost.” And in 1 Cor. 12:4-6, the Bible refers to God with three names: Spirit, Lord, and God – corresponding to the Father, the Son, and the Holy Spirit.
Three divine Persons in one Godhead may be incomprehensible to the human mind, but that is to be expected. How can man fully comprehend God’s infinite make-up when he cannot fully comprehend his own finite make-up? We have to take God’s word for it. Also, we can satisfy ourselves as to the feasibility of God’s triune make-up by considering various other triune realities. The triangle, for example, is one distinct form with three distinct and equal sides. And the clover leaf is one leaf with three distinct and equal petals. There are many physical trinities on earth, therefore a Spiritual Trinity, who is God in Heaven, is not against human reason – it is simply above human reason.
Catholics believe that Jesus was God the Son, incarnate in human flesh, firstly because God’s physical manifestation on earth, plus all the circumstances of that manifestation, were prophesied time and again in Divine Revelation, and Jesus fulfilled that prophecy right to the letter; secondly, because He claimed that He was God (John 10:30, 14:9-10 and numerous other passages), and He never deceived anyone; thirdly, because He proved His divinity by His impeccable holiness and the flawless perfection of His doctrine; fourthly, because only God could have performed the miracles He performed miracles such as walking on the sea, feeding five thousand people with five loaves of bread and two fish, and, after His death on the Cross, resurrecting Himself from His own tomb; fifthly, because only God could have, in the brief space of three years, without military conquest, without political power, without writing a single line or traveling more than a few score miles, so profoundly affected the course of human events; sixthly, because only God can instill in the soul of man the grace and the peace and the assurance of eternal salvation that Jesus instills.
Catholics believe that theirs is the one true Church of Jesus Christ, firstly, because theirs is the only Christian Church that goes back in history to the time of Christ; secondly, because theirs is the only Christian Church which possesses the invincible unity, the intrinsic holiness, the continual universality and the indisputable apostolicity which Christ said would distinguish His true Church; and thirdly, because the Apostles and primitive Church Fathers, who certainly were members of Christ’s true Church, all professed membership in this same Catholic Church (See Apostles’ Creed and the Primitive Christian letters). Wrote Ignatius of Antioch, illustrious Church Father of the first century: “Where the Bishop is, there let the multitude of believers be; even as where Jesus is, there is the Catholic Church.” Our Lord said: “There shall be one fold and one shepherd”, yet it is well known that the various Christian denominations cannot agree on what Christ actually taught. Since Christ roundly condemned interdenominationalism (“And if a house be divided against itself, that house cannot stand.” Mark 3:25), Catholics cannot believe that He would ever sanction it in His Church.
Catholics refuse to concede such a thing out of faith in Jesus Christ. Christ solemnly pledged that the gates of Hell would never prevail against His Church (Matt. 16:18), and He solemnly promised that after His Ascension into Heaven He would send His Church “another Paraclete… the spirit of truth,” to dwell with it forever (John 14:16-17), and He inspired the Apostle Paul to describe His Church as “the pillar and ground of the truth.” (I Tim. 3:15). If the Catholic Church (which Protestants admit was the true Church of Jesus Christ before Luther’s revolt) became doctrinally corrupt as alleged, it would mean that the gates of Hell had prevailed against it – it would mean that Christ had deceived His followers. Believing Christ to be the very essence of truth and integrity, Catholics cannot in conscience believe that He could be guilty of such deception. Another thing: Catholics cannot see how the division of Christianity into hundreds of rival camps and doctrinal variations can be called a “reformation” of the Christian Church. In the Catholic mind, hundreds of conflicting interpretations of Christ’s teachings do not add up to a true interpretation of Christ’s teachings.
If the Catholic Church never fell into error, how does one explain the worldly Popes, the bloody Inquisitions, the selling of indulgences and the invention of new doctrines?
A careful, objective investigation of Catholic history will disclose these facts: The so-called worldly popes of the Middle Ages – three in number – were certainly guilty of extravagant pomposity, nepotism and other indiscretions and sins which were not in keeping with the dignity of their high church office – but they certainly were not guilty of licentious conduct while in office, nor were they guilty of altering any part of the Church’s Christ-given deposit of faith. The so-called bloody Inquisitions, which were initiated by the civil governments of France and Spain for the purpose of ferreting out Moslems and Jews who were causing social havoc by posing as faithful Catholic citizens – even as priests and bishops – were indeed approved by the Church. (Non-Catholics who admitted they were non-Catholics were left alone by the Inquisition.) And the vast majority of those questioned by the Inquisition (including St. Teresa of Avila) were completely cleared. Nevertheless, the popes roundly condemned the proceedings when they saw justice giving way to cruel abuses, and it was this insistent condemnation by the popes which finally put an end to the Inquisitions.The so-called selling of indulgences positively did not involve any “selling” – it involved the granting of the spiritual favor of an indulgence (which is the remission of the debt of temporal punishment for already-forgiven sins) in return for the giving of alms to the Church for the building of Christendom’s greatest house of prayer – St. Peter’s Basilica in Rome. One must understand with regard to indulgences that there are always two acts to be fulfilled by the one gaining the indulgence: 1) doing the deed (e.g., alms-giving) and 2) saying of some prescribed prayers with proper spiritual dispositions. In the case in point, the first act for gaining the indulgence was “giving alms.” If the almsgiver thereafter failed to say the requisite prayers, he would not receive the indulgence because he had failed to fulfill both required acts. The indulgences therefore were not “sold”; the very giving of money was itself the first of two requisite acts for gaining the indulgence in question.The so-called invention of new doctrines, which refers to the Church’s proclamation of new dogmas, is the most baseless and ridiculous charge of all – for those “new” dogmas of the Church were actually old doctrines dating back to the beginning of Christianity. In proclaiming them to be dogmas, the Church merely emphasized their importance to the Faith and affirmed that they are, in truth, part and parcel of divine revelation. The Catholic Church followed the same procedure when, in the fourth century, she proclaimed the New Testament to be divinely revealed. Hence it is obvious that the Catholic Church did NOT fall into error during the Middle Ages as some people allege, for if she had, she could not have produced those hundreds of medieval saints – saints the caliber of St. Francis, St. Bernard, St. Bonaventure, St. Clare, St. Anthony, St. John of the Cross, St. Thomas Aquinas, St. Elizabeth and St. Vincent Ferrer (who performed an estimated 40,000 miracles).
Why do Catholics believe that Peter the Apostle was the first Pope, when the word “Pope” doesn’t even appear in Catholic Bibles? Just where does the Pope get his authority to rule over the Catholic Church?
True, the word “Pope” doesn’t appear in the Bible – but then neither do the words “Trinity,” “Incarnation,” “Ascension” and “Bible” appear in the Bible. However, they are referred to by other names. The Bible, for example, is referred to as “Scripture.” The Pope, which means head bishop of the Church, is referred to as the “rock” of the Church, or as the “shepherd” of the Church. Christ used that terminology when He appointed the Apostle Peter the first head bishop of His Church, saying: “Blessed art thou, Simon Bar-Jona . . . Thou art Peter, and upon this rock I will build my church.” (Matt. 16:17-19). “There shall be one fold and one shepherd.” (John 10:16). “Feed my lambs . . . feed my sheep.” (John 21:15-17). The words “rock” and “shepherd” must apply to Peter, and they must distinguish him as the head Apostle, otherwise Christ’s statements are so ambiguous as to be meaningless. Certainly the other Apostles understood that Peter had authority from Christ to lead the Church, for they gave him the presiding place every time they assembled in council (Acts 1:15, 5:1-10), and they placed his name first every time they listed the names of the Apostles. (Matt. 10:2, Mark 3:16, Luke 6:13-14, Acts 1:13).
In addition, there is the testimony of the Church Fathers. In the second century St. Hegessipus compiled a list of Popes to the time of Anicetus (eleventh Pope) which contained the name of St. Peter as first. Early in the third century the historian Caius wrote that Pope Victor was “the thirteenth Bishop of Rome from Peter.” In the middle of the third century St. Cyprian related that Cornelius (twenty-first Pope) “mounted the lofty summit of the priesthood . . . the place of Peter.” Even Protestant historians have attested to Peter’s role as first Bishop of Rome, first Pope of the Catholic Church. Wrote the eminent Protestant historian Cave in his Historia Literaria: “That Peter was at Rome, and held the See there for some time, we fearlessly affirm with the whole multitude of the ancients.” Hence the source of the Pope’s authority to rule over the Catholic Church is quite obvious: It was given him by none other than Jesus Christ – by God Himself.
Why do Catholics believe the Pope is infallible in his teachings when he is a human being, with a finite human intellect, like the rest of us? What is the scriptural basis for this belief?
The doctrine of Papal Infallibility does not mean the Pope is always right in all his personal teachings. Catholics are quite aware that, despite his great learning, the Pope is very much a human being and therefore liable to commit human error. On some subjects, like sports and manufacturing, his judgment is liable to be very faulty. The doctrine simply means that the Pope is divinely protected from error when, acting in his official capacity as chief shepherd of the Catholic fold, he promulgates a decision which is binding on the conscience of all Catholics throughout the world. In other words, his infallibility is limited to his specialty– the Faith of Jesus Christ.In order for the Pope to be infallible on a particular statement, however, four conditions must apply: 1) he must be speaking ex cathedra . . . that is, “from the Chair” of Peter, or in other words, officially, as head of the entire Church; 2) the decision must be for the whole Church; 3) it must be on a matter of faith or morals; 4) the Pope must have the intention of making a final decision on a teaching of faith or morals, so that it is to be held by all the faithful. It must be interpretive, not originative; the Pope has no authority to originate new doctrine. He is not the author of revelation – only its guardian and expounder. He has no power to distort a single word of Scripture, or change one iota of divine tradition. His infallibility is limited strictly to the province of doctrinal interpretation, and it is used quite rarely. It is used in order to clarify, to “define,” some point of the ancient Christian tradition. It is the infallibility of which Christ spoke when He said to Peter, the first Pope: “I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven.” (Matt. 16:19). Certainly Christ would not have admonished His followers to “hear the church” (Matt. 18:17) without somehow making certain that what they heard was the truth – without somehow making the teaching magisterium of His Church infallible.For a complete understanding of the Pope’s infallibility, however, one more thing should be known: His ex cathedra decisions are not the result of his own private deliberations. They are the result of many years – sometimes hundreds of years – of consultation with the other bishops and theologians of the Church. He is, in effect, voicing the belief of the whole Church. His infallibility is not his own private endowment, but rather an endowment of the entire Mystical Body of Christ. Indeed, the Pope’s hands are tied with regard to the changing of Christian doctrine. No Pope has ever used his infallibility to change, add, or subtract any Christian teaching; this is because Our Lord promised to be with His Church until the end of the world. (Matt. 28:20). Protestant denominations, on the other hand, feel free to change their doctrines. For example, all Protestant denominations once taught that contraception was gravely sinful; but since 1930, when the Church of England’s Lambeth Conference decided contraception was no longer a sin, virtually all Protestant ministers in the world have accepted this human decision and changed their teaching.
Why do Catholics believe in seven sacraments, while Protestants believe in only two? Exactly what is a sacrament, and what does it do for a person?
Catholics believe in seven sacraments because Christ instituted seven; because the Apostles and Church Fathers believed in seven; because the second Ecumenical Council of Lyons (1274) defined seven; and because the Ecumenical Council of Trent (1545-1563) confirmed seven. In short, the enumeration, seven, arises from the perpetual tradition of Christian belief – which explains why that enumeration is accepted not only by Catholics, but by all of the other ancient and semi-ancient Christian communities – Egyptian Coptic, Ethiopian Monophysite, Syrian Jacobite, Greek Orthodox and Russian Orthodox.
To understand what a sacrament is, and what it does for a person, one must know the correct, the traditional Christian, definition of a sacrament. Properly defined, a sacrament is “an outward sign instituted by Christ to give grace” (holiness) to the soul . . . that is to say, it is a divinely prescribed ceremony of the Church in which the words and action combine to form what is at the same time both a sign of divine grace and a fount of divine grace. When this special grace – distinct from ordinary, inspirational grace – is imparted to the soul, the Holy Spirit of God is imparted to the soul, imbuing the soul with divine life, uniting the soul to Christ.
As the Scriptures point out, this grace is the grace of salvation – without it man is, in a very real sense, isolated from Christ. And as the Scriptures point out, Christ gave His Church seven sacraments to serve as well-springs of this ineffable, soul-saving grace, the grace which flows from His sacrifice on Calvary:
BAPTISM – the sacrament of spiritual rebirth through which we are made children of God and heirs of Heaven: “Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.” (John 3:5. Also see Acts 2:38, Rom. 6:2-6).
CONFIRMATION – the sacrament which confers the Holy Spirit to make us strong and perfect Christians and soldiers of Jesus Christ: “Now when the apostles, who were in Jerusalem, had heard that Samaria had received the word of God, they sent unto them Peter and John. Who, when they were come, prayed for them, that they might receive the Holy Ghost. . . . Then they laid their hands upon them, and they received the Holy Ghost.” (Acts 8:14-17. Also see Acts 19:6).
The EUCHARIST – the sacrament, also known as Holy Communion, which nourishes the soul with the true Flesh and Blood, Soul and Divinity of Jesus, under the appearance, or sacramental veil, of bread and wine: “And whilst they were eating, Jesus took bread; and blessing, broke, and gave to them, and said: Take ye. This is my body. And having taken the chalice, giving thanks, he gave it to them. And they all drank of it. And he said to them: This is my blood of the new testament, which shall be shed for many.” (Mark 14:22-24. Also see Matt. 26:26-28, Luke 22:19-20, John 6:52-54, 1 Cor. 10:16).
PENANCE – the sacrament, also known as Confession, through which Christ forgives sin and restores the soul to grace: “Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.” (John 20:22-23. Also see Matt. 18:18).
EXTREME UNCTION – the sacrament, sometimes called the Last Anointing, which strengthens the sick and sanctifies the dying: “Is any man sick among you? Let him bring in the priests of the church, and let them pray over him, anointing him with oil in the name of the Lord . . . and if he be in sins, they shall be forgiven him.” (James 5:14-15. Also see Mark 6:12-13).
HOLY ORDERS – the sacrament of ordination which empowers priests to offer the Holy Sacrifice of the Mass, administer the sacraments, and officiate over all the other proper affairs of the Church: “For every high priest taken from among men, is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins . . . Neither doth any man take the honor to himself, but he that is called by God, as Aaron was.” (Heb. 5:1-4. Also see Acts 20:28, 1 Tim. 4:14). Also: “And taking bread, he gave thanks, and broke; and gave to them, saying: This is my body, which is given for you. Do this for a commemoration of me.” (Luke 22:19).
MATRIMONY – the sacrament which unites a man and woman in a holy and indissoluble bond: “For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh. Therefore now they are not two, but one flesh. What therefore God hath joined together, let no man put asunder.” (Matt. 19:5-6. Also see Mark 10:7-9, Eph. 5:22-32).
There you have it, the Word of Christ and the example of the Apostles attesting both to the validity and the efficacy of the seven Sacraments of the Catholic Church. In truth, every one of them is an integral part of Christ’s plan for man’s eternal salvation.
If the Catholic Church discourages Bible reading, the Pope, the thousands of Catholic Bishops, and the many millions of Catholic lay people, are not aware of it. For the Popes have issued pastoral letters to the whole Church, called encyclicals, on the edifying effects of Bible reading. The Catholic Bible far outsells all other Christian Bibles worldwide. In fact, it has always been thus. The very first Christian Bible was produced by the Catholic Church – compiled by Catholic scholars of the 2nd and 3rd century and approved for general Christian use by the Catholic Councils of Hippo (393) and Carthage (397). The very first printed Bible was produced under the auspices of the Catholic Church – printed by the Catholic inventor of the printing press, Johannes Gutenberg. And the very first Bible with chapters and numbered verses was produced by the Catholic Church – the work of Stephen Langton, Cardinal Archbishop of Canterbury. It was this perennial Catholic devotion to the Bible which prompted Martin Luther – who certainly cannot be accused of Catholic favoritism – to write in his Commentary on St. John: “We are compelled to concede to the Papists that they have the Word of God, that we received it from them, and that without them we should have no knowledge of it at all.”
[See also “The Church or the Bible”]
The Bibles which were collected and burned by the Catholic Church in times past – notably the Wycliff and Tyndale Bibles – were faulty translations, and therefore, were not the holy Word of God. In other words, the Catholic Church collected and burned those “Bibles” precisely because she does honor the Bible, the true Bible, as the holy Word of God and wants her members to become familiar with its truths. Proof of this is seen in the fact that after those Bibles were collected and burned, they were replaced by accurate editions. There can be no doubt that the Wycliff and Tyndale translations were corrupt and therefore deserving of extinction, for no church has ever attempted to resurrect them. Nor can there be any doubt that the Bibles which replaced them were correct translations, because they have long been honored by both Protestants and Catholics.
Observe that in the Bible there are two kinds of religious tradition – human and divine. Observe that when Christ accused the Pharisees He was referring to “precepts of men” (Mark 7:7), to their human traditions. Christ wanted divine tradition preserved and honored because He made it part and parcel of the Christian deposit of faith – as the Apostle Paul affirmed: “Stand fast; and hold the traditions which you have learned, whether by word, or by our epistle.” (2 Thess. 2:14. Also see 2 Thess. 3:6). This divine tradition to which Paul refers – this revealed truth which was handed down by word rather than by letter – is the tradition upon which, along with Sacred Scripture, the Catholic Church bases her tenets of faith – as the primitive Christian Fathers affirmed. Wrote St. Augustine: “These traditions of the Christian name, therefore, so numerous, so powerful, and most dear, justly keep a believing man in the Catholic Church.” The New Testament itself is a product of Christian tradition. Nowhere in the New Testament is there any mention of a New Testament.
[See also “The Church or the Bible”]
Catholics fully recognize that Jesus Christ died on the Cross for their sins and thus “opened the gates of Heaven,” and that salvation is a free gift which no amount of human good deeds could ever earn. Catholics receive Christ’s saving and sanctifying grace, and Christ Himself, into their souls when they are baptized. Yet they also know that Christ has established certain conditions for entry into eternal happiness in Heaven – for example, receiving His true Flesh and Blood (John 6:54) and keeping the commandments (Matt. 19:17). If a Christian refuses or neglects to obey Our Lord’s commands in a grave matter (that is, if he commits a mortal sin), Our Lord will not remain dwelling in his soul; and if a Christian dies in that state, having driven his Lord from his soul by serious sin, he will not be saved. As St. Paul warned the Galatians with regard to certain sins: “They who do such things shall not obtain the kingdom of God.” (Gal. 5:21). It must be added that Christ will always forgive and return to a sinner who approaches Him with sincerity in the Sacrament of Penance.
Catholics follow St. Paul, who did not think that his salvation was guaranteed once and for all at the moment he first received Christ into his soul; for he wrote: “I chastise my body, and bring it into subjection: lest perhaps, when I have preached to others, I myself should become a castaway.” (I Cor. 9:27). Also: “With fear and trembling work out your salvation. For it is God who worketh in you…” (Phil. 2:12-13). “And unto whomsoever much is given, of him much shall be required.” (Luke 12:48). “He that shall persevere unto the end, he shall be saved.” (Matt. 10:22). Nevertheless, Catholics realize that even the fulfilling of Our Lord’s requirements for salvation is impossible without the free gift of His grace.
[See also “The Number of Those Who Are Saved”]
Catholics believe that faith and good works are both necessary for salvation, because such is the teaching of Jesus Christ. What Our Lord demands is “faith that worketh by charity .” (Gal. 5 :6). Read Matthew 25:31-46, which describes the Last Judgment as being based on works of charity. The first and greatest commandment, as given by Our Lord Himself, is to love the Lord God with all one’s heart, mind, soul, and strength; and the second great commandment is to love one’s neighbor as oneself. (Mark 12:30-31). When the rich young man asked Our Lord what he must do to gain eternal life, Our Lord answered: “Keep the commandments.” (Matt. 19:17). Thus, although faith is the beginning, it is not the complete fulfillment of the will of God. Nowhere in the Bible is it written that faith alone justifies. When St. Paul wrote, “For we account a man to be justified by faith, without the works of the law,” he was referring to works peculiar to the old Jewish Law, and he cited circumcision as an example.
The Catholic Church does NOT teach that purely human good works are meritorious for salvation; such works are NOT meritorious for salvation, according to her teaching. Only those good works performed when a person is in the state of grace – that is, as a branch drawing its spiritual life from the Vine which is Christ (John 15:4-6) – only these good deeds work toward our salvation, and they do so only by the grace of God and the merit of Jesus Christ. These good works, offered to God by a soul in the state of grace (i.e., free of mortal sin, with the Blessed Trinity dwelling in the soul), are thereby supernaturally meritorious because they share in the work and in the merits of Christ. Such supernatural good works will not only be rewarded by God, but are necessary for salvation.
St. Paul shows how the neglect of certain good works will send even a Christian believer to damnation: “But if any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel.” (1 Tim. 5:8). Our Lord tells us that if the Master (God) returns and finds His servant sinning, rather than performing works of obedience, He “shall separate him, and shall appoint him his portion with unbelievers.” (Luke 12:46).
Furthermore, Catholics know they will be rewarded in Heaven for their good works. Our Lord Himself said: “For the Son of man . . . will render to every man according to his works.” (Matt. 16:27). “And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you, he shall not lose his reward.” (Matt. 10:42). Catholics believe, following the Apostle Paul, that “every man shall receive his own reward, according to his own labor.” (1 Cor. 3:8). “For God is not unjust, that he should forget your work, and the love which you have shown in his name, you who have ministered, and do minister to the saints.” (Heb. 6:10). “I have fought a good fight, I have finished my course, I have kept the faith. As to the rest, there is laid up for me a crown of justice, which the Lord the just judge will render to me in that day: and not only to me, but to them also that love his coming.” (2 Tim. 4:7-8).
Still, Catholics know that, strictly speaking, God never owes us anything. Even after obeying all God’s commandments, we must still say: “We are unprofitable servants; we have done that which we ought to do.” (Luke 17:10). As St. Augustine (5th century) stated: “All our good merits are wrought through grace, so that God, in crowning our merits, is crowning nothing but His gifts.”
Had St. Paul meant that faith ruled out the necessity of good works for salvation, he would not have written: “. . . and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing.” (1 Cor. 13:2). If faith ruled out the necessity of good works for salvation, the Apostle James would not have written: “Do you see that by works a man is justified; and not by faith only’? . . . For even as the body without the spirit is dead; so also faith without works is dead.” (James 2:24-26). Or: “What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?” (James 2:14). If faith ruled out the necessity of good works for salvation, the Apostle Peter would not have written: “Wherefore, brethren, labor the more, that by good works you may make sure your calling and election. For doing these things, you shall not sin at any time. For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.” (2 Peter 1:10-11). If faith ruled out the necessity of good works for salvation, the primitive Christian Fathers would not have advocated good works in such powerful words. Wrote St. Irenaeus, one of the most illustrious of the primitive Christian Fathers: “For what is the use of knowing the truth in word, while defiling the body and accomplishing the works of evil? Or what real good at all can bodily holiness do. If truth be not in the soul? For these two, faith and good works, rejoice in each other’s company, and agree together and fight side by side to set man in the Presence of God.” (Proof of the Apostolic Preaching). Justification by faith alone is a new doctrine; it was unheard of in the Christian community before the sixteenth century.
[See also “The Number of Those Who Are Saved”]
Catholics DO NOT worship Mary, the Mother of Christ – as though she were a deity. Of all the misconceptions about Catholic belief and practice, this one is the most absurd. Catholics are just as aware as Protestants that Mary was a human creature, and therefore not entitled to the honors which are reserved to God alone. What many non-Catholics mistake for adoration is a very profound love and veneration, nothing more. Mary is not adored, first because God forbids it, and secondly because the Canon Law of the Catholic Church, which is based on Divine Law, forbids it. Canon Law 1255 of the 1918 Codex strictly forbids adoration of anyone other than the Holy Trinity. However, Catholics do feel that Mary is entitled to a great measure of exaltation because, in choosing her as the Mother of Redemption, God Himself exalted her – exalted her more than any other human person before or since. Catholics heap tribute and honor on Mary because they earnestly desire to be “followers of God, as most dear children.” (Eph. 5:1). Mary herself prophesied: “For behold from henceforth all generations shall call me blessed. Because he that is mighty, hath done great things to me; and holy is his name.” (Luke 1:48-49). Catholics know that every bit of the glory they give to Mary redounds to the glory of her divine Son, just as Mary magnified God, not herself, when Elizabeth blessed her. (Luke 1:41-55). They know that the closer they draw to her, the closer they draw to Him who was born of her. In the year 434 St. Vincent of Lerins defended Christian devotion to Mary this way: “Therefore, may God forbid that anyone should attempt to defraud Holy Mary of her privilege of divine grace and her special glory. For by a unique favor of our Lord and God she is confessed to be the most true and most blessed Mother of God.” Today 75% of all Christians still hold to this same view.
When Catholics pray to Mary and the other saints in Heaven they are not bypassing Christ, whom they acknowledge as the sole Mediator between God and man. They are going to Christ through Mary and the other saints. They are asking Mary and other saints to intercede for them before the throne of Christ in Heaven. “For the continual prayer of a just man availeth much.” (James 5:16). How much more availing is the unceasing prayer of the sinless Mother of Our Lord Jesus Christ! St. Paul asked his fellow Christians to intercede for him: “Brethren, pray for us.” (2 Thess. 3:1). And again: “I beseech you therefore, brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God . . .” (Rom. 15:30). Christ must particularly approve of our going to Him through Mary, His Blessed Mother, because He chose to come to us through her. And at Cana, He performed His first miracle after a word from His Mother. (John 2:2-11).
It is clear in Sacred Scripture that the saints in Heaven will intercede for us before the throne of Christ if they are petitioned in prayer (Apoc. or Rev. 8:3-4), and it is clear in the records of primitive Christianity that the first Christians eagerly sought their intercession. Wrote St. John Chrysostom in the fourth century: “When thou perceivest that God is chastening thee, fly not to His enemies, but to His friends, the martyrs, the saints, and those who were pleasing to Him, and who have great power.” If the saints have such power with God, how much more His own Mother.
Catholics DO NOT just repeat the same prayer over and over again when they pray the Rosary. The Rosary is a progression of many prayers – the Apostles’ Creed, the Lord’s Prayer, the Gloria, the Hail Mary and the Salve Regina – and these prayers are accompanied by many holy meditations. As the Rosary progresses, Catholics meditate on the joyful, the sorrowful, and the glorious mysteries of the life of Christ and His Mother. True, the Hail Mary is repeated many times during the course of the Rosary, and some of the other prayers are repeated several times, but this is not “vain” repetition, certainly not the vain repetition condemned by Our Lord. The vain repetition He condemned is that of people who pray standing “in the corners of the streets, that they may be seen by men.”
No prayer is vain, no matter how often repeated, if it is sincere, for Christ Himself engaged in repetitious prayer in the Garden of Gethsemani (“. . . he went again: and he prayed the third time, saying the selfsame word” – Matt. 26:39, 42, 44), and we are informed in the Apocalypse (Revelations) 4:8 that the angels in Heaven never cease repeating, night and day, the canticle: “Holy, Holy, Holy, Lord God Almighty, who was, and who is, and who is to come.” The publican humbly repeated the prayer: “O God, be merciful to me, a sinner,” and he went away justified; whereas the pharisee went home unjustified after his long-winded extemporaneous prayer. (Luke 18:9-14). God was likewise pleased with the repetitious prayer of the three young men in the fiery furnace, whom He preserved miraculously untouched by the flames. (Dan. 3:52-90). Protestants also engage in repetitious prayer: the same prayers at mealtime grace, the same prayers at Benediction, etc. The time lapse is no factor; it is still repetitious.
The main body of Christians have always believed in the existence of a place between Heaven and Hell where souls go to be punished for lesser sins and to repay the debt of temporal punishment for sins which have been forgiven. Even after Moses was forgiven by God, he was still punished for his sin. (2 Kg. or 2 Sam. 12:13-14). The primitive Church Fathers regarded the doctrine of Purgatory as one of the basic tenets of the Christian faith. St. Augustine, one of the greatest doctors of the Church, said the doctrine of Purgatory “has been received from the Fathers and it is observed by the Universal Church.” True, the word “Purgatory” does not appear in the Bible, but a place where lesser sins are purged away and the soul is saved “yet so as by fire,” is mentioned (1 Cor. 3:15). Also, the Bible distinguishes between those who enter Heaven straightaway, calling them “the church of the firstborn” (Heb. 12:23), and those who enter after having undergone a purgation, calling them “the spirits of the just made perfect.” (Heb. 12:23). Christ Himself stated: “Amen I say to thee, thou shalt not go out from thence till thou repay the last farthing.” (Matt. 5 :26). And: “Every idle word that men shall speak, they shall render an account for it in the day of judgment.” (Matt. 12:36). These are obviously references to Purgatory. Further, the Second Book of Machabees (which was dropped from the Scriptures by the Protestant Reformers) says: “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.” (2 Mach. 12:46). Ancient Christian tomb inscriptions from the second and third centuries frequently contain an appeal for prayers for the dead. In fact, the custom of praying for the dead – which is meaningless if there is no Purgatory – was universal among Christians for the fifteen centuries preceding the Protestant Reformation.
Furthermore, ordinary justice calls for a place of purgation between Heaven and Hell. Take our own courts of justice, for example. For major crimes a person is executed or sentenced to life imprisonment (Hell); for minor crimes a person is sentenced to temporary imprisonment for punishment and rehabilitation (Purgatory); for no crime at all a person is rewarded with the blessing of free citizenship (Heaven). If a thief steals some money, then regrets his deed and asks the victim for forgiveness, it is quite just for the victim to forgive him yet still insist on restitution. God, who is infinitely just, insists on holy restitution. This is made either in this life, by doing penance (Matt. 3:2; Luke 3:8, 13:3; Apoc. 3:2-3, 19), or in Purgatory.
Also, what Christian is there who, despite his faith in Christ and his sincere attempts to be Christlike, does not find sin and worldliness still in his heart? “For in many things we all offend.” (James 3:2). Yet “there shall not enter into it [the new Jerusalem, Heaven] anything defiled.” (Apoc. or Rev. 21:27). In Purgatory the soul is mercifully purified of all stain; there God carries out the work of spiritual purification which most Christians neglected and resisted on earth. It is important to remember that Catholics do not believe that Christ simply covers over their sinful souls, like covering a manure heap with a blanket of snow (Martin Luther’s description of God’s forgiveness). Rather, Christ insists that we be truly holy and sinless to the core of our souls. “Be you therefore perfect, as also your heavenly Father is perfect.” (Matt. 5:48). This growth in sinlessness – in Christian virtue and holiness – is of course the work of an entire lifetime (and is possible only through the grace of God). With many this cleansing is completed only in Purgatory. If there is no Purgatory, but only Heaven for the perfect and Hell for the imperfect, then the vast majority of us are hoping in vain for life eternal in Heaven.
Catholics confess their sins to priests because – as it is clearly stated in Sacred Scripture – God in the Person of Jesus Christ authorized the priests of His Church to hear confessions and empowered them to forgive sins in His Name. To the Apostles, the first priests of His Church, Christ said: “Peace be to you. As the Father hath sent me, I also send you… Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained.” (John 20:21-23). Then again: “Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven.” (Matt. 18:18). In other words, Catholics confess their sins to priests because priests are God’s duly authorized agents in the world, representing Him in all matters pertaining to the ways and means of attaining eternal salvation. When Catholics confess their sins to a priest they ARE, in reality, confessing their sins to God, for God hears their confessions and it is He who, in the final analysis, does the forgiving. If their confessions are not sincere, their sins are not forgiven.
Furthermore, Catholics DO confess their sins directly to God as Protestants do: Catholics are taught to make an act of contrition at least every night before retiring, to ask God to forgive them their sins of that day. Catholics are also taught to say this same prayer of contrition if they should have the misfortune to commit a serious sin (called a “mortal sin” by Catholics).
Catholics see several advantages in confessing their sins to a priest in the Sacrament of Penance. First, there is the Church’s guarantee of forgiveness, which private confessions do not provide; secondly, there is the sacramental grace which private confessions do not provide; and thirdly, there is the expert spiritual counseling which private confessions do not provide. With the Apostles, Catholics recognize that the Church is, in a mysterious way, the Body of Christ still living in the world (Col. 1:18); therefore they recognize that God will receive their pleas for mercy and forgiveness with far greater compassion if their pleas are voiced within the Church, in union with the Mystical Body of His Divine Son, than if they are voiced privately, independent of the Mystical Body of His Divine Son.
Do Catholics confess all the sordid details of their sins to the priest?
No, Catholics are instructed NOT to confess the sordid details of their sins, because it would serve no useful purpose. All that is required of the penitent is the number and classification of sins committed, as well as a sincere contrition for having sinned, a promise to make restitution if the sin has harmed others, a firm resolve to avoid future sins and the occasions of sin, and the carrying out of the penance assigned by the priest (usually the praying of a few prayers). Actually, there are fewer intimacies revealed to the priest in the confessional than are usually revealed to one’s doctor, lawyer, or psychiatrist; hence the Sacrament of Penance is not the embarrassing experience many non-Catholics imagine it is. Rather, it is a wonderful relieving experience, for it is through this sacrament that sins committed after Baptism are washed away by the blood of Christ and the sinner becomes once again reconciled with God.
Most non-Catholics do not realize it, but Christ Himself offered the first Mass at the Last Supper. At the Last Supper He offered (sacrificed) Himself to His Father in an unbloody manner, that is, under the form of bread and wine, in anticipation of His bloody sacrifice on the cross to be offered on the following day, Good Friday. In the Mass, not now by anticipation, but rather in retrospect, Christ continues to make that offering of Himself to His Father – by the hands of the priest. “And whilst they were at supper, Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body. And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this. For this is my blood of the new testament, which shall be shed for many unto remission of sins.” (Matt. 26:26-28). Christ ordered His Church to perpetuate that sacrificial rite for the continued sanctification of His followers, saying, “Do this for a commemoration of me” (Luke 22:19) – so the Catholic Church complies with His order in the Mass. In other words, every Mass is a re-enactment of Our Lord’s one sacrifice of Calvary. The Mass derives all its value from the Sacrifice of the Cross; the Mass is that same sacrifice, not another. It is not essentially a sacrifice offered by men (although men also join in), but rather it is the sacrifice of Jesus Christ.
Christ’s bloody sacrifice on Calvary was accomplished “once” (Heb. 10:10), just as Scripture says. The Catholic Church likewise teaches that the sacrifice of the Cross was a complete and perfect sacrifice – offered “once.” But the Apostle Paul – the same Apostle who wrote this text in the book of Hebrews – also bears witness that the sacrificial rite which Christ instituted at the Last Supper is to be perpetuated – and that it is not only important for man’s sanctification, but is the principal factor in man’s final redemption. In 1 Corinthians 11:23-26, St. Paul tells how, at the Last Supper, Our Lord said: “This do ye, as often as you shall drink, for the commemoration of me. For as often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until he come.” Thus at every Mass the Christian has a new opportunity to worship God with this one perfect sacrifice and to “absorb” more of Christ’s saving and sanctifying grace of Calvary. This grace is infinite, and the Christian should continuously grow in this grace until his death. The reason the Mass is offered again and again is not from any imperfection in Christ, but from our imperfect capacity to receive.
Finally, the holy sacrifice of the Mass fulfills the Old Testament prophecy: “For from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation: for my name is great among the Gentiles, saith the Lord of hosts.” (Mal. 1:11). The Sacrifice of the Mass is offered every day throughout the world, and in every Mass the only truly “clean oblation” is offered, that is, Christ Himself; thus the Mass is the perfect fulfillment of this prophecy.
Catholics believe that their Holy Communion, the Blessed Eucharist, is the actual Flesh and Blood of Jesus Christ, because that is what Christ said It was: “This is my body . . . This is my blood” (Matt. 26:26-28; see also Luke 22:19-20 and Mark 14:22-24); because that is what Christ said they must receive in order to have eternal life: “… Except you eat the flesh of the Son of man, and drink his blood, you shall not have life in you . . .” (John 6:48-52; 54-56); and because that is what the Apostles believed: “The chalice of benediction, which we bless, is it not the communion of the blood of Christ? And the bread, which we break, is it not the partaking of the body of the Lord?” (1 Cor. 10:16). “Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord. But let a man prove himself: and so let him eat of that bread, and drink of the chalice. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.” (1 Cor. 11:27-29). Also, Catholics believe that Holy Communion is the actual Flesh and Blood of Jesus Christ because that is what all Christians believed until the advent of Protestantism in the 16th century.
Wrote Justin Martyr, illustrious Church Father of the second century: “This food is known among us as the Eucharist… We do not receive these things as common bread and common drink; but as Jesus Christ our Savior, being made flesh by the Word of God.” Wrote St. Cyril of Jerusalem, venerable Church Father of the fourth century: “Since then Christ has declared and said of the bread, ‘This is my Body,’ who after that will venture to doubt? And seeing that He has affirmed and said, ‘This is my Blood,’ who will raise a question and say it is not His Blood?” In addition to the witness of Sacred Scripture and Christian tradition, Catholics have the witness of the Holy Eucharist itself: On numerous occasions great and awesome miracles have attended its display, and seldom has its reception by the Catholic faithful failed to produce in them a feeling of joyful union with their Lord and Saviour. In the face of all this evidence, Catholics could hardly be expected to adopt the Protestant position.
In the Catholic Church the congregation is usually given Holy Communion only under the one form of bread because, if the consecrated “bread” is accidently dropped on the floor in the serving, it can be wholly retrieved – particles of the Body of Christ would not be left on the floor to be desecrated. If Holy Communion were given under both forms, and if the consecrated “wine” were accidentally spilled on the floor in the serving, it would be a virtual impossibility to retrieve all of the precious Substance – some part of the Blood of Christ would, through smearing and absorption, inevitably be desecrated. By not giving the congregation Holy Communion under both forms, the Catholic Church is not cheating anyone, because in receiving EITHER the consecrated “bread” OR the consecrated “wine,” the communicant receives the complete Body of Christ, including His Flesh AND His Blood, His Soul and His Divinity. The consecrated “bread” by itself imparts a true Holy Communion with Christ, a full measure of sanctifying grace, even as Christ said: “The BREAD that 1 will give, is my flesh, for the life of the world…. He that eateth this BREAD, shall live for ever.” (John 6:52,59). And the Apostle Paul: “Therefore whosoever shall eat this bread, OR drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord.” (1 Cor. 11:27). After the Consecration the priest receives Holy Communion under both forms, and this suffices to complete the Holy Communion part of the Mass service.
The Catholic Church began in the days of the Roman Empire, and the language spoken throughout that Empire was Latin. St. Peter moved the seat of Church government from Antioch to Rome, and the Catholic Church government remains centered there to this very day. It was only natural that Latin became the language of the Church. As the centuries elapsed, for example, Latin still remained the language of the educated classes – even into the 18th and 19th centuries. Therefore, it is not at all surprising that Latin should still be the official language of the Catholic Church. It simply always has been. Furthermore, a universal language greatly facilitates the unity of the Church. Ecumenical Councils, for example, have always been held in Latin, enabling bishops from all over the world to communicate with each other easily.
Moreover, unlike English, French, German and the other languages of the Western world, Latin does not change over the centuries – it is not affected by national idioms, slang and the like – therefore, in Western countries Latin is the official language of the Mass because it helps to preserve the original purity of the Mass liturgy – although today, the Mass is usually said in the language of the people. Catholics have always had a complete translation of the Mass Latin in their missal, or Mass handbook, so they have always been able to understand and follow everything the priest says and does at the altar, even when the Mass is in Latin. It should also be borne in mind that the Mass is never exclusively in Latin. All sermons, Gospel and Epistle readings, parish announcements and closing prayers are in the language of the congregation.
Catholics call their priests “Father” because in all matters pertaining to Christ’s holy faith they perform the duties of a father, representing God. The priest is the agent of the Christian’s supernatural birth and sustenance in the world. “Father” is a title which does not conflict in the slightest with Matthew 23:9. Christ forbids the Christian to acknowledge any fatherhood which conflicts with the Fatherhood of God – just as He commands the Christian to “hate” his father, mother, wife, and his own life, insofar as these conflict with the following of Christ. (Luke 14:26). But Christ does not forbid Christians to call His own representatives by the name of “Father.” Catholic priests share in the priesthood of Jesus Christ (not a human priesthood), and their sacred ministry partakes of the Fatherhood of God. Like St. Paul (himself a Catholic priest), every Catholic priest can refer to the souls he has spiritually begotten as his children in Christ. (1 Cor. 4:14). St. Paul considered himself to be the spiritual father, in Christ, of the Corinthians: “For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.” (I Cor. 4:15). The title of “Father” is entirely proper for an ordained priest of Jesus Christ.
Catholics give up eating meat – for example, on Good Friday – to commemorate and honor Christ’s Sacrifice on that day, and to follow His instruction to deny ourselves, take up our cross, and follow Him. (Matt. 16:24; Mk. 8:34; Lk. 9:23). It is a practice that dates back to the earliest days of the Christian Church. Tertullian and Clement of Alexandria both mention it in their writings. It is a practice which is thoroughly Christian, for we note that Christ Himself recommended fasting, saying: “When thou fastest anoint thy head, and wash thy face… and thy Father, who seeth in secret, will repay thee.” (Matt. 6:17-18). In the same vein the Apostle Paul described his own suffering for Christ: “… in hunger and thirst, in fastings often…” (2 Cor. 11:27). Fasting was practiced both by Christ’s followers (Acts 14:22) and by Christ Himself. (Matt. 4:1-2). And Our Lord told His disciples that some devils cannot be cast out “but by prayer and fasting.” (Matt. 17:20). Paul’s denunciation of those who abstain from eating meat applies to those who reject the eating of meat entirely, as though it were evil in itself. His denunciation has nothing to do with the abstinence of Catholics, for on other days Catholics eat as much meat as do other people. Moreover, the abstinence from meat is not binding on all Catholics. Young children, old people, sick people, and all Catholics in countries where meat is the principle diet, are excused.
Catholic priests do not marry because, while Christ does indeed approve of marriage for the Christian clergy, He much prefers that they do not marry. He made this quite clear when He praised the Apostles for giving up “all” to follow Him, saying, “And every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name’s sake, shall receive an hundredfold, and shall possess life everlasting.” (Matt. 19:27-29). The Apostle Paul explained why the unmarried state is preferable to the married state for the Christian clergy: “He that is without a wife, is solicitous for the things that belong to the Lord, how he may please God. But he that is with a wife, is solicitous for the things of the world, how he may please his wife: and he is divided.” (1 Cor. 7:32-33). In other words, matrimony is good – Christ made it one of the holy sacraments of His Church – but it is not conducive to that complete dedication which is incumbent upon those who submit themselves to another of Christ’s holy sacraments – that of Holy Orders. Even so, the unmarried state of the Catholic priesthood is not an inflexible law – under certain conditions a priest may be dispensed from this law.
The Catholic Church usually baptizes by pouring: 1) because water sufficient for total immersion is not readily obtainable in some localities, 2) because total immersion would be cruel for babies, fatal for some sick people and impossible for some prison inmates, and 3) because the Apostles baptized by pouring. In the Didache, composed by the Apostles, the following procedure for Baptism is prescribed: “Pour water three times on the head in the name of the Father, and of the Son, and of the Holy Spirit.” The words “came out of the water” do not necessarily imply total immersion. They could just as well imply that Christ came up on the shore of the river Jordan after standing ankle deep in the water. This is not to say that the Catholic Church considers Baptism by total immersion invalid – she simply does not consider it practical as a universal form.
Why does the Catholic Church baptize infants, who have no understanding of what is taking place?
The Catholic Church baptizes infants because Christ wills it. He must will it because He said, “Suffer the little children, and forbid them not to come to me.” (Matt. 19:14). According to the Apostle Paul, one cannot truly come to Christ except through Baptism. (Rom. 6:3-4). Christ must will it because the Apostles baptized “all the people” (Luke 3:21) and whole households (Act 16:15, 1 Cor. 1:16). Certainly “all the people” and whole “households” included infants. Christ must will it because He stated categorically that Baptism is a necessary prerequisite for salvation (John 3:5), and He certainly desires the salvation of infants. He must will it because the primitive Christian Church, which had fresh firsthand knowledge of His Will, baptized infants. In the ancient catacombs of Rome the inscriptions on the tombs of infants make mention of their having been baptized. One such inscription reads: “Here rests Archillia, a newly-baptized; she was one year and five months old; died February 23rd.”
An unbaptized infant is not simply in a “natural” state; it is in the state of reprobation, living under the reign of Satan, with the sin of Adam “staining” its soul. Therefore infants should be baptized as soon as is reasonably possible – usually within 2-3 weeks of birth. When children grow up with Our Lord dwelling in their souls, they have a powerful protection against sin. Moreover, Our Lord can thereby draw children to a deep love for Himself at a very early age – as He did with St. Therese, St. Maria Goretti, St. Dominic Savio, and Francisco and Jacinta Marto.
The Catholic Church is not opposed to birth control when it is accomplished by natural means, by SELF control. She is opposed only to birth control by artificial means, by the employment of pills, condoms, IUD’s, foams, jellies, sterilization, non-completion of the act of sexual union – or any other means used to prevent conception from resulting from this act – because such means profane the marital embrace and dishonor the marriage contract. God slew Onan for practicing contraception (Gen. 38:9-10); the word “onanism” derives from Onan’s deed. In fact, up until the Church of England’s Lambeth Conference of 1930, which accepted contraception and thus broke with the Christian tradition, contraception had been considered by all Christian churches, both Catholic and Protestant, to be gravely sinful. The Catholic Church does not feel free to change the law of God, as do Protestants.
In the New Testament, there is only one instance where sin is punished by God with immediate death, this was the fate of Ananias and Saphira, a husband and wife who went through the motions of giving a gift to God but fraudulently kept back part of it. The Bible says they lied to the Holy Spirit. (Acts 5:1-11). In contraception, two people go through the motions of an act of self-giving, but obstruct the natural fruition of their act, i.e., the conception of children, which is the ultimate purpose for which God created sexuality. Sexual union is a gift from God to the married, but by practicing contraception, married couples are accepting the pleasure God built into the act and yet denying Him its purpose, new people. They are in effect mocking God. But “Be not deceived, God is not mocked.” (Gal. 6:7). Christ cursed the fig tree which, despite a fine external appearance, bore no fruit. (Matt. 21:19; Mark 11:14). Marriage is God’s plan for populating Heaven, yet contracepting couples refuse Him the specific fruit of their marriage, which is children, when they engage in the act which should produce children yet frustrate the natural, God-intended result.
Further, the sin of “sorceries” or “witchcrafts” (“pharmakeia” in the Greek – Gal. 5:20; Apoc. 9:21; 21:8) – which the Bible condemns along with fornication, murder, idolatry, and other serious sins – very possibly includes secret potions mixed to prevent pregnancy or cause abortion. Such potions were known and used even in the first century.
Common sense and conscience both dictate that artificial birth control is not only a violation of the Natural Law but is a perfidious insult to the dignity of man himself. For it implies free reign to physical impulses; it implies total disregard for the fate of the human seed; it implies utter contempt for the honorable birth of fellow humans, those fellow humans who are born as the result of a contraceptive having failed and whose very existence is therefore considered to be an unfortunate “accident,” rather than a gift of God; it implies the most extreme selfishness, for no advocate or practitioner of artificial birth control would have wanted it for his or her own parents. Further, contraception undermines the respect of husband and wife for each other and thereby loosens the marriage bond. Worst of all, many “contraceptives,” such as the IUD and most if not all birth control pills, work by actually causing an abortion early in the pregnancy; thus, this so-called “contraception” is in reality abortion – the killing of a human being – rather than the preventing of conception.
In every age there is some favorite sin which is accepted by “respectable” worldly Christians; in our times the “acceptable” sin is contraception – a sin which fits in perfectly with the view that the purpose of human life is to attain earthly happiness. The true Christian couple, on the other hand, will realize that God desires them to have children so that these children can come to know Him and love Him and be happy with Him eternally in Heaven. Marriage is God’s plan for populating Heaven. How wise it is to let God plan one’s family, since He loves children much more than do their earthly parents, and His plans for them go far beyond any plans of these parents.
Innumerable stories are told of God’s Providence to Christian parents who trusted in Him and obeyed His law. For those who have a true and serious need to space or limit the number of their children, the new methods of natural family planning based on periodic abstinence have proven to be extremely reliable (unlike the earlier “rhythm” methods).
Finally, the Christian will realize that the self-denial involved in bearing and raising Christian children is a school of Christlikeness. Our Lord said: “If any man will come after me, let him deny himself, and take up his cross, and follow me.” (Matt. 16:24). But He also said: “My yoke is sweet and my burden light.” (Matt. 11:30). God promises sufficient grace to those who seek to obey Him. And the resulting peace of soul which the obedient married couple enjoys is beyond all price.
The Catholic Church makes no exceptions when it comes to divorce because Christ made no exceptions. When Christ was asked if it was lawful for a man to put away his wife “for every cause,” He replied that a man “shall cleave to his wife, and they two shall be in one flesh . . . What therefore God hath joined together, let no man put asunder.” (Matt. 19:3-6). And the Apostle Paul wrote: “But to them that are married, not I but the Lord commandeth, that the wife depart not from her husband. And if she depart, that she remain unmarried, or be reconciled to her husband. And let not the husband put away his wife.” (1 Cor. 7:10-11). In Matthew 19:9 Christ does not permit divorce in cases of fornication. He permits separation. This is clear from the fact that those who separated were cautioned not to remarry. Read Mark 10-12 and Luke 16:18.
Also, we know that divorce is against Divine Law because it is plainly against right reason. Were it not for our man-made laws which “legalize,” popularize, and even glamorize divorce, discontented married couples would make a more determined effort to reconcile their differences and live in peace; they would be obliged by necessity to swallow their false pride and accept the responsibilities they owe to their spouses, to their children, to society as a whole, and to God. Any sociologist will confirm that there is far less immorality, far less suicide, far fewer mental disorders and far less crime among peoples who reject divorce than among the so-called “progressives” who accept it.
The Apostle Paul explains that Catholic women should cover their heads while in church: “You yourselves judge: doth it become a woman, to pray unto God uncovered?” (I Cor. 11:13). “Every man praying or prophesying with his head covered, disgraceth his head. But every woman praying or prophesying with her head not covered, disgraceth her head: for it is all one as if she were shaven….” (I Cor. 11:4-5). Paul’s words do not imply that the Church is closed to women who have no head covering immediately available, nor does the custom of the Catholic Church imply this.
Catholics are not compelled to pay for Masses offered up for someone’s special intention. They are simply reminded that giving a “stipend” (usually $5) is the custom. Priests will oblige without a stipend being paid if the one making the request can ill afford it. Giving stipends for special intention Masses is the custom because it is only fitting and proper that there should be some token of appreciation for the special service rendered, especially in view of the fact that the average priest draws a very small salary. For many priests these stipends mean the difference between standard and sub-standard living conditions. And this custom definitely has scriptural approval. Wrote the Apostle Paul: “Who serveth as a soldier at any time, at his own charges? . . . Who feedeth the flock, and eateth not of the milk of the flock? . . . So also the Lord ordained that they who preach the gospel, should live by the gospel.” (I Cor. 9:7-14). Of course the gift of God is not to be purchased with money. But that does not imply that God’s ministers are free-serving slaves. Protestants will generally agree to this because within Protestantism it is likewise customary to give the minister who performs baptisms, marriages, etc. a token of appreciation in the form of money. Protestants do not call their gift of money a stipend, but that is exactly what it is.
There it is – the truth about Catholic belief and practice. This is the truth which brought the author of this booklet into the Catholic Church . . . the truth which brings millions of people into the Catholic fold year after year… the truth which explains why Newman, Chesterton, Knox, Brownson, Maritain, Mann, Swinnerton, Muggeridge and a host of other world-famous intellectuals chose to embrace the Catholic Faith. This is the truth which inspired the following confession by the renowned scientist, John Deering – a confession which expresses in eloquent fashion the fundamental motivation of every Catholic convert, be he famous or unknown:
“I was born and raised in an atmosphere of proud, agnostic intellectualism. My father, a medical doctor by profession, was a disciple of Schopenhauer and Freud, and my mother was an ardent disciple of my father. My own favorite dish as a youth was Voltaire. Thus by the time I reached manhood, I was quite thoroughly baptized in the pseudo-religious cult of humanism. I preferred to call it humanism because, unlike the blunt Voltaire, I never could profess publicly to being an out and out atheist, even though there really isn’t much distinction between the two.
“Being of a curious, speculative turn of mind, with strong leanings toward the more challenging fields of dialectics, I eventually took up the study of metaphysics – the science of the fundamental causes and processes of things. This subject intrigued me, indeed obsessed me, as no other subject had before. Here, I told myself, was the science of sciences. Here was the supreme test of my personal philosophy. If God exists, I told myself, metaphysics would reveal Him. Either I would be justified in my quasi-atheism, or I would be compelled in conscience to abandon it completely.
“Then the inevitable happened. I came face to face with the proposition, proved by all the principles of logic, that God does indeed exist. The evidence was so abundant as to be incontrovertible. Just as sure as two and two make four, God not only exists, He is existence. To argue the point would have been tantamount to arguing against all reality!
“Toppled at last from the vainglorious perch of agnosticism, I immediately set about making another intellectual ascent – this time up the great imposing structure of Christian theology. I procured a Bible and spent every free moment absorbed in its sacred content. I had established the existence of God in my mind; now I must know something of the nature, the personality, of God. The Bible, I figured, would give me a clue.
“Much of what I read in the Bible was vague – I was not, after all, familiar with the customs and language idioms of the ancient Jews who wrote the Bible – but I could grasp the central theme. Quite obviously, the central theme of the Bible portrayed God not only as an Omnipotent, All-lntelligent Spiritual Being, but as the Essence of Love, Essence of Justice and Essence of Mercy. In other words, God is pre-eminently a personal Being. And Jesus Christ was God personified, come into the world not only to make atonement for the sin of Adam, but to reassert His Sovereignty, elaborate on His Laws and illuminate with brighter light the pathway to heavenly immortality. And the torchbearer of this light was His Church, founded on the Apostles. Endowed with the authority of God, and imbued with the Holy Spirit of God, His Church was given the holy task of perpetuating His ministry of salvation after His return to Heaven.
“There was the divine plan of redemption, life’s real purpose, brought into clear and beautiful focus by the Author of the plan – God Himself. There, in brief, is man’s only real hope for happiness and security.
“Only one thing remained to be solved. God’s Church – Where amidst the vast galaxy of the world’s churches was God’s true Church to be found? Then I recalled something Christ said: ‘Seek and ye shall find… knock and it will be opened unto you.’ Inspired by these words of divine wisdom, I embarked on the search. I undertook an extensive study of comparative religion, concentrating on the Christian religions. Since the other religions rejected the divinity of Christ, they naturally were in default.
“With painstaking impartiality I held every Christian church up to the light of Scripture, logic and history, checking and double-checking lest I overlook some small but significant piece of evidence. Three years of this meticulous checking, then I found the object of my search. I finished with one name superimposed in great bold letters on my conscience – ‘Catholic!’
“On every ground I found the claims of the Catholic religion valid and altogether irresistible. The Catholic Church is the oldest Christian church, I determined; therefore, she is the original Christian Church, the one Church founded, constituted and sanctioned by Jesus Christ Himself.
“I had no other recourse in conscience but to embrace the Catholic Faith. And now I must testify that it satisfies my mind, solaces my heart and gratifies my soul. My blessed Catholic Faith fills my soul with a peace and a sense of security I had never before thought possible.
“Now that I am in the Catholic Church I have a much clearer picture of its true image. I see in all her vitals the Image of Christ. In the reception of her sacraments I feel His comforting hand; in her pronouncements I hear His authoritative, cogent voice; in her manifold world-wide charities I see His love and compassion; in the way she is harassed and vilified I see His agony and humility on Calvary; in her worship I feel His Spirit girding my soul.
“This compels my obedience. All else is shifting sand.”
REGULATIONS ON INDULGENCES Issued by the Holy See June 29, 1968
Partial Indulgences
GENERAL GRANTS OF PARTIAL INDULGENCES
In general there are three types of grants of this kind:
1. A partial indulgence is granted to one of the faithful who, in the performance of his duties and the bearing of the burdens of life, raises his mind to God in humble trust, adding at least mentally, some pious invocation. The invocation, which is no longer considered a work complete and distinct in itself but an addition to the performance of duty and the bearing of the burdens of life, may be very short, for instance:
“My God, I love Thee.”
“All for Thee.”
“Thy Kingdom come.”
“Jesus, Mary, Joseph, save souls.”
“Heart of Jesus, I trust in Thee.”
“Thy will be done.”
“Mary, save me.”
These are but a few. Under specific grants you will find a LIST.
2. A partial indulgence is granted to one of the faithful who, animated by a spirit of faith and with a merciful heart, gives himself or his goods to the service of the those who are in need. Such works include, feeding the poor, clothing those without necessary garments, visiting the sick, those in prison, admonishing the sinner, counseling the doubtful, consoling the sorrowful, instructing the ignorant, etc. In other words, the The Fourteen Works of Mercy consist of 7 Spiritual Works and 7 Corporal:
The Seven Spiritual Works of Mercy are
To counsel the doubtful,
To instruct the ignorant,
To admonish sinners,
To comfort the afflicted,
To forgive offenses,
To bear wrongs patiently and
To pray for the living and the dead.
The Seven Corporal Works of Mercy are
To feed the hungry,
To give drink to the thirsty,
To clothe the naked,
To harbor the harborless [shelter the homeless],
To visit the sick,
To visit the captives [those in prison] and
To bury the dead.
3. A partial indulgence is granted to one of the faithful who in a penitential spirit of his own accord abstains from something permitted and pleasing to him.
In all cases by a partial indulgence is meant the remission of the same amount of temporal punishment due to sins already forgiven as one has already obtained through the satisfactory value of the good work itself—–the remission is doubled. Although Holy Mother Church has abrogated the specific amount of time for remitted in Purgatory, it now doubles whatever God would have applied formerly. God binds what the Church binds, as He Himself told the Apostles.
SPECIFIED GRANTS OF PARTIAL INDULGENCES
1
Direct, we beg Thee, O Lord
(Actiones nostras)
Direct, we beg Thee, O Lord, our actions by Thy holy inspirations, and carry them on by Thy gracious assistance, that every prayer and work of ours may begin always with Thee, and through Thee be happily ended. Amen. (Roman Ritual)
2
Acts of the Theologal Virtues and of Contrition
(Actus virtutum theologalium et contritionis)
ACT OF FAITH
O MY GOD, I firmly believe that Thou art one God in Three Divine Persons, Father, Son and Holy Ghost. I believe that Thy Divine Son became Man, and died for our sins, and that He will come to judge the living and the dead. I believe these and all the truths which the Holy Catholic Church teaches, because Thou hast revealed them, Who canst neither deceive nor be deceived.
ACT OF HOPE
O MY GOD, relying on Thy almighty power and infinite mercy and promises, I hope to obtain pardon of my sins, the help of Thy grace, and Life Everlasting, through the merits of Jesus Christ, my Lord and Redeemer.
ACT OF CHARITY
O MY GOD, I love Thee above all things, with my whole heart and soul, because Thou art all-good and worthy of all love. I love my neighbor as myself for the love of Thee. I forgive all who have injured me, and ask pardon of all whom I have injured.
ACT OF CONTRITION
O MY GOD, I am heartily sorry for having offended Thee, and I detest all my sins because I dread the loss of Heaven and the pains of Hell; but most of all because they offend Thee, my God, Who art all-good and deserving of all my love. I firmly resolve, with the help of Thy grace, to confess my sins, to do penance, and to amend my life. Amen.
3
Adoration of the Most Blessed Sacrament
(Adoratio Ss.mi Sacramenti)
A partial indulgence is granted to the faithful, who visit the Most Blessed Sacrament to adore it. The visit does not have to be a full half hour as with a plenary.
For those who want to understand more fully an explanation on Adoration of the Blessed Sacrament can be found HERE.
4
Hidden God
(Adoro te devote)
O Godhead hid, devoutly I adore Thee,
Who truly art within the forms before me;
To Thee my heart I bow with bended knee,
As failing quite in contemplating Thee.
Sight, touch, and taste in Thee are each deceived;
The ear alone most safely is believed:
I believe all the Son of God has spoken,
Than Truth’s own word there is no truer token.
God only on the Cross lay hid from view;
But here lies hid at once the Manhood too:
And I, in both professing my belief,
Make the same prayer as the repentant thief.
Thy wounds, as Thomas saw, I do not see;
Yet Thee confess my Lord and God to be:
Make me believe Thee ever more and more;
In Thee my hope, in Thee my love to store.
O thou Memorial of our Lord’s own dying!
O Bread that living art and vivifying!
Make ever Thou my soul on Thee to live;
Ever a taste of Heavenly sweetness give.
O loving Pelican! O Jesu, Lord!
Unclean I am, but cleanse me in Thy Blood;
Of which a single drop, for sinners spilt,
Is ransom for a world’s entire guilt.
Jesu! Whom for the present veil’d I see,
What I so thirst for, O vouchsafe to me:
That I may see Thy countenance unfolding,
And may be blest Thy glory in beholding.
Amen.
——-St. Thomas Aquinas
5
We have come
(Adsumus)
WE have come, O God the Holy Spirit, we have come before Thee, hampered indeed by our many and grievous sins, but for a special purpose gathered together in Thy name. Come to us and be with us and enter our hearts. Teach us what we are to do and where we ought to tend; show us what we must accomplish, in order that, with Thy help, we may be able to please Thee in all things. Be Thou alone the author and the finisher of our judgments, Thou Who alone with God the Father and His Son dost posses a glorious name.
Do not allow us to disturb the order of justice, Thou Who lovest equity above all things. Let not ignorance draw us into devious paths. Let not partiality sway our minds, nor respect of riches nor persons pervert our judgment. But unite us to Thee effectually by the gift of Thy grace alone, that we may be one in Thee and never forsake the truth; inasmuch as we are gathered together in Thy name, so may we in all things hold fast to justice tempered by mercy, so that in this life our judgment may in no wise be at variance with Thee and in the life to come we may attain everlasting rewards for deeds well done. Amen.
Note: this prayer is often recited before convocations and meetings.
6
To thee, O Blessed Joseph
(Ad te beáte Ioseph)
During the month of October, in all churches and oratories, the Rosary and Litany of Loreto are recited daily. The prayer, Ad te beáte Joseph, is recited daily. Decree of Pope Leo XIII, August 20, 1885; and Decree S.R.C. May 3, 1960.
To thee, O blessed Joseph, do we have recourse in our tribulation, and, having implored the help of thy thrice-holy Spouse, we confidently invoke thy patronage also. By that charity wherewith thou wast united to the immaculate Virgin Mother of God, and by that fatherly affection with which thou didst embrace the Child Jesus, we beseech thee and we humbly pray, that thou wouldst look graciously upon the inheritance which Jesus Christ hath purchased by His Blood, and assist us in our needs by thy power and strength. Most watchful guardian of the Holy Family, protect the chosen people of Jesus Christ; keep far from us, most loving father, all blight of error and corruption: mercifully assist us from Heaven, most mighty defender, in this our conflict with the powers of darkness; and, even as of old thou didst rescue the Child Jesus from the supreme peril of His life, so now defend God’s Holy Church from the snares of the enemy and from all adversity; keep us one and all under thy continual protection, that we may be supported by thine example and thine assistance, may be enabled to lead a holy life, die a happy death and come at last to the possession of everlasting blessedness in Heaven. Amen.
7
We give Thee thanks
(Agimus tibi gratias)
We give Thee thanks, Almighty God, for all Thy blessings: Who livest and reignest for ever and ever. Amen.
(Roman Breviary)
8
Angel of God
(Angele Dei)
Angel of God, my Guardian dear,
To whom His love commits me here;
Ever this day be at my side,
To light and guard, to rule and guide.
Amen.
9
The Angel of the Lord
(Angelus Domini)
The Angelus is traditionally recited morning [6 a.m.], noon and evening [6 p.m.]
throughout the year except during Paschal time, when the Regina Coeli
[see below] is recited instead.
V. The Angel of the Lord declared unto Mary.
R. And she conceived by the Holy Spirit. [Recite the Hail Mary]
V. Behold the handmaid of the Lord.
R. Be it done unto me according to Thy word. [Recite the Hail Mary]
V. And the Word was made flesh.
R. And dwelt among us. [Recite the Hail Mary]
V. Pray for us, O Holy Mother of God.
R. That we may be made worthy of the promises of Christ.
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.
Let Us Pray.
Pour forth, we beseech Thee, O Lord, Thy grace into our hearts; that we to whom the Incarnation of Christ, Thy Son, was made known by the message of an Angel, may by His Passion and Cross, be brought to the gloryof His Resurrection through the same Christ Our Lord. Amen.
During Paschal Season Instead, Recite:
THE REGINA COELI
Queen of Heaven, rejoice, Alleluia:
For He Whom thou merited to bear, Alleluia,
Has risen, as He said, Alleluia. Pray for us to God, Alleluia.
V. Rejoice and be glad, O Virgin Mary, Alleluia.
R. Because the Lord is truly risen, Alleluia.
Let Us Pray.
O God, Who by the Resurrection of Thy Son, our Lord Jesus Christ, granted joy to the whole world: grant, we beg Thee, that through the intercession of the Virgin Mary, His Mother, we may lay hold of the joys of eternal life. Through the same Christ our Lord. Amen.
The Regina Coeli carries a Partial Indulgence also.
10
Soul of Christ
(Anima Christi)
Soul of Christ, sanctify me;
Body of Christ, save me;
Blood of Christ, inebriate me;
Water from the side of Christ, wash me.
Passion of Christ, strengthen me;
Within Thy Wounds hide me.
Suffer me not to be separated from Thee.
From the malignant enemy, defend me;
In the hour of my death call me.
And bid me come to Thee
That with Thy Saints I may praise Thee
For ever and ever.
11
Visit to a Cemetery
(Coemeterii visitatio)
An indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who devoutly visit a cemetery and pray, even if only mentally, for the departed. The indulgence is partial on any day except from the 1st to the 8th of November; [on those days it is plenary].
12
Visit to an early Christian Cemetery or “Catacomb”
(Coemeterii veterum christianorum seu “catacumbae” visitatio)
A partial indulgence is granted to the faithful, who devoutly visit one of the early Christian cemeteries or “catacombs.”
13
Act of Spiritual Communion
(Communionis spiritualis actus)
An act of Spiritual Communion, according to any pious formula, is enriched with a partial indulgence.
My Jesus, I believe that Thou art truly present in the Most Blessed Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as being already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
14
I believe in God [Apostles’ Creed]
(Credo in Deum)
I believe in God the Father Almighty, Creator of
Heaven and earth, and in Jesus Christ,
His only Son, our Lord Who was conceived by
the Holy Spirit, born of the Virgin Mary, suffered
under Pontius Pilate, was crucified, died, and was buried.
He descended into Hell; the third day He
arose again from the dead; He ascended into
Heaven and is seated at the right hand of God
the Father Almighty, from thence He shall come
to judge the living and the dead. I believe in the Holy Spirit,
the Holy Catholic Church, the Communion
of Saints, the forgiveness of sins, the resurrection
of the body, and life everlasting. Amen.
I believe in one God, the Father Almighty,
maker of Heaven and earth and of all things
visible and invisible. And in one Lord Jesus
Christ, the only begotten Son of God, begotten
of his Father before all ages, God of God,
Light of Light, true God of true God, begotten,
not made, consubstantial with the
Father, by Whom all things were made; Who
for us men and for our salvation, came down
from Heaven, and was Incarnate by the Holy
Spirit of the Virgin Mary and was made Man;
He was crucified also for us under Pontius
Pilate, and was buried. And the
third day He rose again according to the
Scriptures, and ascended into Heaven. He
sitteth at the right hand of the Father: and He shall
come again with glory to judge the living
and the dead: and His kingdom shall have no end.
And in the Holy Ghost, the Lord and
Giver of life, Who proceedeth from the Father and
the Son, Who, together with the Father and the Son,
is adored and glorified: Who spoke by the
prophets. And I believe in one holy Catholic and
apostolic Church. I confess one Baptism
for the remission of sins. And I expect the resurrection
of the dead, and the life of the world to come.
Amen.
15
Office of the Dead
(Defunctorum officium)
A partial indulgence is granted to the faithful, who devoutly recite Lauds or Vespers of the Office of the Dead.
16
Out of the Depths
(De profundis)
Psalm 129
Out of the depths I cry to Thee, O Lord;
Lord, hear my voice!
Let Thy ears be attentive
to my voice in supplication:
If Thou, O Lord, mark iniquities,
Lord, who can stand?
But with Thee is forgiveness,
that Thou mayst be revered.
I trust in the Lord;
my soul trusts in His word.
My soul waits for the Lord,
more than sentinels wait for the dawn.
More than sentinels wait for the dawn,
let Israel wait for the Lord;
For with the Lord is kindness
and with Him is plenteous redemption;
And He will redeem Israel from all their iniquities.
17
Christian Doctrine
(Doctrina christiana)
A partial indulgence is granted to the faithful, who take part in teaching or in learning Christian [means Catholic] doctrine.
This new grant confirms the partial indulgence in favor of the teacher of Christian doctrine and extends it to the learner.
18
Lord God Almighty
(Domine, Deus omnipotens)
Lord, God Almighty, Thou hast brought us safely to the beginning of this day. Defend us today by Thy mighty power, that we may not fall into any sin, but that all our words may so proceed and all our thoughts and actions be so directed, as to be always just in Thy sight. Through Christ our Lord. Amen. (Roman Breviary)
19
Behold, O good and sweetest Jesus,
(En ego, o bone et dulcissime Iseu)
Behold, O good and sweetest Jesus, I cast myself upon my knees in Thy sight, and with the most fervent desire of my soul I pray and beseech Thee to impress upon my heart lively sentiments of faith, hope and charity, with true repentance for my sins and a most firm desire of amendment: whilst with deep affection and grief of soul I consider within myself and mentally contemplate Thy five most precious Wounds, having before mine eyes that which David, the prophet, long ago spoke in Thine Own person concerning Thee, my Jesus: They have pierced My hands and My feet, they have numbered all My bones [Psalm 21, 17, 18].
A plenary indulgence is granted on each Friday of Lent and Passiontide to the faithful, who after Communion piously recite the above prayer before an image of Christ crucified; on other days of the year the indulgence is partial.
20
Most Sweet Jesus, Redeemer——-Act of Dedication of the Human Race to Jesus Christ King
(Iesu dulcissime, Redemptor)
Most sweet Jesus, Redeemer of the human race, look down upon us humbly prostrate before Thy altar. We are Thine, and Thine we wish to be; but to be more surely united with Thee, behold each one of us freely consecrates himself today to Thy most Sacred Heart. Many indeed have never known Thee; many too, despising Thy precepts, have rejected Thee. Have mercy on them all, most merciful Jesus, and draw them to Thy Sacred Heart. Be Thou King, O Lord, not only of the faithful who have never forsaken Thee, but also of the prodigal children who have abandoned Thee; grant that they may quickly return to their Father’s house lest they die of wretchedness and hunger. Be Thou King of those who are deceived by erroneous opinions, or whom discord keeps aloof, and call them back to the harbor of truth and unity of faith, so that soon there may be but one flock and one Shepherd. Be Thou King of all those who are still involved in the darkness of idolatry or of Islamism, and refuse not to to draw them all into the light and kingdom of God. Turn Thine eyes of mercy towards the children of that race, once Thy chosen people: of old they called down upon themselves the Blood of the Savior; may It now descend upon them, a laver of redemption and of life. Grant, O Lord, to Thy Church assurance of freedom and immunity from harm; give peace and order to all nations, and make the earth resound from pole to pole with one cry: “Praise be to the divine Heart that wrought our salvation; to It be glory and honor for ever.” Amen.
21
Hear us
(Exaudi nos)
Hear us, Lord, holy Father, almighty and eternal God; and graciously send Thy holy Angel from Heaven to watch over, to cherish, to protect, to abide with, and to defend all who dwell in this house. Through Christ our Lord. Amen. (Roman Ritual)
22
Most Sweet Jesus——Act of Reparation
(Iesu dulcissime——Reparationis actus)
The Friday that follows the Second Sunday after Pentecost is the Feast of the Sacred Heart which brings to mind all the attributes of His Divine Heart. Many Catholics prepare for this Feast by beginning a Novena to the Sacred Heart on the Feast of Corpus Christi, which is the Thursday of the week before. On the Feast of the Sacred Heart itself, we can gain a plenary indulgence by making an Act of Reparation to the Sacred Heart. On all other days, the indulgence is partial.
O sweet Jesus, Whose overflowing charity for men is requited by so much forgetfulness, negligence and contempt, behold us prostrate before Thy altar eager to repair by a special act of homage the cruel indifference and injuries, to which Thy loving Heart is everywhere subject.
Mindful alas! that we ourselves have had a share in such great indignities, which we now deplore from the depths of our hearts, we humbly ask Thy pardon and declare our readiness to atone by voluntary expiation not only for our own personal offences, but also for the sins of those, who straying far from the path of salvation, refuse in their obstinate infidelity to follow Thee, their Shepherd and Leader, or, renouncing the vows of their Baptism, have cast off the sweet yoke of Thy law.
We are now resolved to expiate each and every deplorable outrage committed against Thee; we are determined to make amends for the manifold offences against Christian modesty in unbecoming dress and behaviour, for all the foul seductions laid to ensnare the feet of the innocent, for the frequent violation of Sundays and holidays, and the shocking blasphemies uttered against Thee and Thy Saints. We wish also to make amends for the insults to which Thy Vicar on earth and Thy priests are subjected, for the profanation, by conscious neglect or terrible acts of sacrilege, of the very Sacrament of Thy Divine love; and lastly for the public crimes of nations who resist the rights and the teaching authority of the Church which Thou hast founded.
Would, O Divine Jesus, we were able to wash away such abominations with our blood. We now offer, in reparation for these violations of Thy Divine honour, the satisfaction Thou didst once make to Thy eternal Father on the Cross and which Thou dost continue to renew daily on our altars; we offer it in union with the acts of atonement of Thy Virgin Mother and all the Saints and of the pious faithful on earth; and we sincerely promise to make reparation, as far as we can with the help of Thy grace, for all neglect of Thy great love and for the sins we and others have committed in the past. Henceforth we will live a life of unwavering faith, of purity of conduct, of perfect observance of the precepts of the gospel and especially that of charity. We promise to the best of our power to prevent others from offending Thee and to bring as many as possible to follow Thee.
O loving Jesus, through the intercession of the Blessed Virgin Mary our model in reparation, deign to receive the voluntary offering we make of this act of expiation; and by the crowning gift of perseverance keep us faithful unto death in our duty and the allegiance we owe to Thee, so that we may all one day come to that happy home, where Thou with the Father and the Holy Ghost livest and reignest God, world without end. Amen.
23
Litanies
(Litaniae)
The following Litanies are each enriched with a partial indulgence: the Most Holy Name of Jesus, the Most Sacred Heart of Jesus, the Most Precious Blood of our Lord Jesus Christ, the Blessed Virgin Mary, St. Joseph, and the Litany of Saints.
THE LITANY OF THE SACRED HEART
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God the Father of Heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Spirit,
Have mercy on us.
Holy Trinity, one God,
Have mercy on us.
Heart of Jesus, Son of the Eternal Father,
Have mercy on us.
Heart of Jesus, Formed by the Holy Ghost in the womb of the Virgin Mother,
Have mercy on us.
Heart of Jesus, Substantially united to the Word of God,
Have mercy on us.
Heart of Jesus, Of Infinite Majesty,
Have mercy on us.
Heart of Jesus, Holy Temple of God,
Have mercy on us.
Heart of Jesus, Tabernacle of the Most High,
Have mercy on us.
Heart of Jesus, House of God and Gate of Heaven,
Have mercy on us.
Heart of Jesus, Burning Furnace of charity,
Have mercy on us.
Heart of Jesus, Vessel of Justice and love,
Have mercy on us.
Heart of Jesus, Full of goodness and love,
Have mercy on us.
Heart of Jesus, Abyss of all virtues,
Have mercy on us.
Heart of Jesus, Most worthy of all praises,
Have mercy on us.
Heart of Jesus, King and center of all hearts,
Have mercy on us.
Heart of Jesus, In Whom are all the treasures of wisdom and knowledge,
Have mercy on us.
Heart of Jesus, In Whom dwelleth all the fulness of the Divinity,
Have mercy on us.
Heart of Jesus, in Whom the Father is well pleased,
Have mercy on us.
Heart of Jesus, Of Whose fullness we have all received,
Have mercy on us.
Heart of Jesus, Desire of the everlasting hills,
Have mercy on us.
Heart of Jesus, Patient and abounding in mercy,
Have mercy on us.
Heart of Jesus, Rich unto all who call upon Thee,
Have mercy on us.
Heart of Jesus, Fountain of life and holiness,
Have mercy on us.
Heart of Jesus, Atonement for our sins,
Have mercy on us.
Heart of Jesus, Filled with reproaches,
Have mercy on us.
Heart of Jesus, Bruised for our offenses,
Have mercy on us.
Heart of Jesus, Made obedient unto death,
Have mercy on us.
Heart of Jesus, Pierced with a lance,
Have mercy on us.
Heart of Jesus, Source of all consolation,
Have mercy on us.
Heart of Jesus, Our Life and Resurrection,
Have mercy on us.
Heart of Jesus, Our Peace and Reconciliation,
Have mercy on us.
Heart of Jesus, Victim for our sins,
Have mercy on us.
Heart of Jesus, Salvation of those who hope in Thee,
Have mercy on us.
Heart of Jesus, Hope of those who die in Thee,
Have mercy on us.
Heart of Jesus, Delight of all the Saints,
Have mercy on us.
Lamb of God Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God Who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God Who takest away the sins of the world,
Have mercy on us.
Jesus, meek and humble of heart,
Make our hearts like unto Thine.
Let us pray.
Almighty and eternal God, look upon the Heart of Thine most-beloved Son, and upon the praises and satisfaction He offers Thee in the name of sinners; and appeased by worthy homage, pardon those who implore Thy mercy, in Thy Great Goodness in the name of the same Jesus Christ Thy Son, Who liveth and reigneth with Thee, in the unity of the Holy Ghost, world without end. Amen.
LITANY OF THE MOST HOLY NAME OF JESUS
The Litany of the Most Holy Name of Jesus is one of the three main litanies in honor
of our Lord, the other two being, the Litany of the Sacred Heart and the
Litany of the Precious Blood.
Lord, have mercy.Christ, have mercy.Lord, have mercy. Jesus, hear us.Jesus, graciously hear us.God, the Father of Heaven,have mercy on us.God the Son, Redeemer of the world,have mercy on us.God, the Holy Spirit,have mercy on us.Holy Trinity, one God,have mercy on us.
Jesus, Son of the living God,have mercy on us.Jesus, Splendor of the Father,have mercy on us.Jesus, Brightness of eternal Light,have mercy on us.Jesus, King of Glory,have mercy on us.Jesus, Sun of Justice,have mercy on us.Jesus, Son of the Virgin Mary,have mercy on us.Jesus, most amiable,have mercy on us.Jesus, most admirable,have mercy on us.Jesus, the mighty God,have mercy on us.Jesus, Father of the world to come,have mercy on us.Jesus, Angel of great counsel,
have mercy on us.Jesus, most powerful,
have mercy on us.Jesus, most patient,have mercy on us.Jesus, most obedient,have mercy on us.Jesus, meek and humble of heart,have mercy on us.Jesus, Lover of Chastity,have mercy on us.Jesus, our Lover,have mercy on us.Jesus, God of Peace,have mercy on us.Jesus, Author of Life,have mercy on us.Jesus, Model of Virtues,have mercy on us.Jesus, zealous for souls,have mercy on us.Jesus, our God,have mercy on us.Jesus, our Refuge,have mercy on us.Jesus, Father of the Poor,have mercy on us.Jesus, Treasure of the Faithful,have mercy on us.Jesus, good Shepherd,have mercy on us.Jesus, true Light,have mercy on us.Jesus, eternal Wisdom,have mercy on us.Jesus, infinite Goodness,have mercy on us.Jesus, our Way and our Life,have mercy on us.Jesus, joy of the Angels,have mercy on us.Jesus, King of the Patriarchs,have mercy on us.Jesus, Master of the Apostles,have mercy on us.Jesus, Teacher of the Evangelists,have mercy on us.Jesus, Strength of Martyrs,have mercy on us.Jesus, Light of Confessors,have mercy on us.Jesus, Purity of Virgins,have mercy on us.Jesus, Crown of all Saints,have mercy on us.Be merciful, spare us, O Jesus!Be merciful, graciously hear us, O Jesus!From all evil,deliver us, O Jesus.From all sin, etc.From Thy wrath,From the snares of the devil,From the spirit of fornication,From everlasting death,From the neglect of Thine inspirations,
Through the mystery of Thy holy Incarnation,
deliver us, O Jesus.Through Thine Nativity, etc.Through Thy Infancy,Through Thy most Divine Life,Through your Labors,Through Thine Agony and Passion,Through Thine Cross and Dereliction,Through Thine Sufferings,Through Thy Death and Burial,Through Thine Resurrection,Through Thine Ascension,Through Thine Institution of the Most Holy Eucharist,Through Thy Joys,Through Thy Glory,Lamb of God, Who takest away the sins of the world,spare us, O Jesus!Lamb of God, Who takeest away the sins of the world,graciously hear us, O Jesus!Lamb of God, Who takest away the sins of the world,have mercy on us, O Jesus!Jesus, hear us.Jesus, graciously hear us.Let Us Pray.
O Lord Jesus Christ, Thou has said, “Ask and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you:” mercifully attend to our supplications, and grant us the grace of Thy divine charity, that we may ever love Thee with our whole heart, and with all our words and deeds, and may never cease from praising Thee.Make us, O Lord, to have a perpetual fear and love of Thy Holy Name, for Thou doth never fails to govern those whom Thou solidly establishest in Thy love. Thou, Who livest and reignest forever and ever. R. Amen.
LITANY OF THE MOST PRECIOUS BLOOD OF JESUS
For private recitation.
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, hear us.
Christ, graciously hear us.God, the Father of Heaven,
have mercy on us.
God the Son, Redeemer of the world,
have mercy on us.
God, the Holy Spirit,
have mercy on us.
Holy Trinity, One God,
have mercy on us.Blood of Christ, only-begotten Son of the Eternal Father,
save us.
Blood of Christ, Incarnate Word of God,
save us.
Blood of Christ, of the New and Eternal Testament,
save us.
Blood of Christ, falling upon the earth in the Agony,
save us.
Blood of Christ, shed profusely in the Scourging,
save us.
Blood of Christ, flowing forth in the Crowning with Thorns,
save us.
Blood of Christ, poured out on the Cross,
save us.
Blood of Christ, price of our salvation,
save us.
Blood of Christ, Without Which there is no forgiveness,
save us.
Blood of Christ, Eucharistic drink and refreshment of souls,
save us.
Blood of Christ, stream of mercy,
save us.
Blood of Christ, victor over demons,
save us.
Blood of Christ, courage of Martyrs,
save us.
Blood of Christ, strength of Confessors,
save us.
Blood of Christ, bringing forth Virgins,
save us.
Blood of Christ, help of those in peril,
save us.
Blood of Christ, relief of the burdened,
save us.
Blood of Christ, solace in sorrow,
save us.
Blood of Christ, hope of thepenitent,
save us.
Blood of Christ, consolationof the dying,
save us.
Blood of Christ, peace and tenderness of hearts,
save us.
Blood of Christ, pledge of eternal life,
save us.Blood of Christ, freeing souls from purgatory,
save us.
Blood of Christ, most worthyof all glory and honor,
save us.Lamb of God, Who take away the sins of the world,
spare us, O Lord!.
Lamb of God, Who take away the sins of the world,
graciously hear us, O Lord!.
Lamb of God, Who take away the sins of the world,
have mercy on us. .V. Thou hast redeemed us, O Lord, in Thy Blood.
R. And made us, for our God, a Kingdom.
Let us pray.
Almighty and eternal God, Thou hastappointed Thine only-begotten Son the Redeemer of the world, and willed to be appeased by His Blood. Grant we beg ofThee, that we may worthily adore this price of our salvation, and through its power be safeguarded from the evils of the present life, so that we may rejoice in its fruits forever in Heaven. Through the same Christ our Lord. R. Amen.
LITANY OF THE BLESSED VIRGIN MARY
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, hear us.
Christ,
graciously hear us.God, the Father of Heaven,
have mercy on us.
God the Son, Redeemer of the World,
have mercy on us.
God the Holy Spirit,
have mercy on us.
Holy Trinity, One God,
have mercy on us.Holy Mary,
pray for us.
Holy Mother of God,
pray for us.
Holy Virgin of Virgins,
pray for us.
Mother of Christ,
pray for us.
Mother of Divine Grace,
pray for us.
Mother most Pure,
pray for us.
Mother most Chaste,
pray for us.
Mother Inviolate,
pray for us.
Mother Undefiled,
pray for us.
Mother most Amiable,
pray for us.
Mother most Admirable,
pray for us.
Mother of good Counsel,
pray for us.
Mother of our Creator,
pray for us.
Mother of our Savior,
pray for us.
Virgin most Prudent,
pray for us.
Virgin most Venerable,
pray for us.
Virgin most Renowned,
pray for us.
Virgin most Powerful,
pray for us.
Virgin most Merciful,
pray for us.
Virgin most Faithful,
pray for us.
Mirror of Justice,
pray for us.
Seat of Wisdom,
pray for us.
Cause of our Joy,
pray for us.
Spiritual Vessel,
pray for us.
Vessel of Honor,
pray for us.
Singular Vessel of Devotion,
pray for us.
Mystical Rose,
pray for us.
Tower of David,
pray for us.
Tower of Ivory,
pray for us.
House of Gold,
pray for us.
Ark of the Covenant,
pray for us.
Gate of Heaven,
pray for us.
Morning Star,
pray for us.
Health of the Sick,
pray for us.
Refuge of Sinners,
pray for us.
Comforter of the Afflicted,
pray for us.
Help of Christians,
pray for us.
Queen of Angels,
pray for us.
Queen of Patriarchs,
pray for us.
Queen of Prophets,
pray for us.
Queen of Apostles,
pray for us.
Queen of Martyrs,
pray for us.
Queen of Confessors,
pray for us.
Queen of Virgins,
pray for us.
Queen of all Saints,
pray for us.
Queen conceived without Original Sin,
pray for us.
Queen assumed into Heaven,
pray for us.
Queen of the most Holy Rosary,
pray for us.
Queen of the Family,
pray for us.
Queen of Peace,
pray for us.Lamb of God, Who take away the sins of the world,
spare us, O Lord!.
Lamb of God, Who take away the sins of the world,
graciously hear us, O Lord!
Lamb of God, Who take away the sins of the world,
have mercy on us. .V. Pray for us, O Holy Mother of God.
R. That we may be made worthy of the promises of Christ.Let us pray.Grant, we beg Thee, O Lord God, that we Thy servants, may enjoy lasting health of mind and body, and by the glorious intercession of the Blessed Mary, ever Virgin, be delivered from present sorrow and enter into the joy of eternal happiness. Through Christ our Lord. R. Amen.
During AdventLet us pray.O God, Thou hast willed that, at the message of an Angel, Thy Word should take flesh in the womb of the Blessed Virgin Mary; grant to Thy suppliant people, that we, who believe her to be truly the Mother of God, may be helped by her intercession with Thee. Through the same Christ our Lord. R. Amen.
From Christmas to the PurificationLet us pray.O God, by the fruitful virginity of Blessed Mary, Thou hast bestowed upon the human race the rewards of eternal salvation; grant, we beg Thee, that we may feel the power of her intercession, through whom we have been made worthy to receive the Author of life, our Lord Jesus Christ your Son. Who livest and reignest with Thee forever and ever. R. Amen.
During Paschal time
Let us pray. O God, Who by the Resurrection of Thy Son, our Lord Jesus Christ, granted joy to the whole world; grant, we beg Thee, that through the intercession of the Virgin Mary, His Mother, we may attain the joys of eternal life. Through the same Christ our Lord. Amen.
THE LITANY OF ST. JOSEPH
For public or private use.
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us. Christ, hear us.
Christ, graciously hear us.
God the Father of Heaven,
Have mercy on us.
God the Son, Redeemer of the world,
Have mercy on us.
God the Holy Spirit,
Have mercy on us.
Holy Trinity, One God,
Have mercy on us.
Holy Mary , pray for us .
Saint Joseph, pray for us.
Illustrious son of David, etc.
Light of the patriarchs,
Spouse of the Mother of God,
Chaste guardian of the Virgin,
Foster-father of the Son of God,
Watchful defender of Christ,
Head of the Holy Family,
Joseph most just,
Joseph most chaste,
Joseph most prudent,
Joseph most valiant,
Joseph most obedient,
Joseph most faithful,
Mirror of patience,
Lover of poverty,
Model of workmen ,
Glory of domestic life,
Guardian of virgins,
Pillar of families,
Solace of the afflicted,
Hope of the sick,
Patron of the dying,
Terror of demons,
Protector of Holy Church,
Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Graciously hear us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.
V. He made him the lord of His household,
R. And prince over all His possessions.
Let Us Pray.
O God, Who in Thine ineffable providence didst choose Blessed Joseph to be the spouse of Thy most Holy Mother, grant that as we venerate him as our protector on earth, we may deserve to have him as our intercessor in Heaven, Thou Who livest and reignest forever and ever. R. Amen.
THE LITANY OF THE SAINTS
This is believed to be the most ancient of the Church’s litanies. St. Basil in the 4th century mentioned the litany [in a slightly different form]. It was prescribed by Pope Gregory the Great in 590 A.D. for a public procession of thanksgiving after a plague that had ravaged Rome.
Traditionally it has been used on Rogation Days, the Feast of St. Mark [April 25th], in the Mass of Ordination, before conferring of major orders, during Forty Hours’ devotion, and during religious profession.
Lord, have mercy,
Christ, have mercy.
Lord, have mercy,
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven,
have mercy on us.
God, the Redeemer of the world,
have mercy on us.
God, the Holy Spirit,
have mercy on us.
Holy Trinity, one God,
have mercy on us.
Holy Mary,
pray for us.
Holy Mother of God,
pray for us.
Holy Virgin of Virgins,
pray for us.
St. Michael,
pray for us.
St. Gabriel,
pray for us.
St. Raphael,
pray for us.
All ye holy Angels and Archangels,
pray for us.
All ye holy orders of blessed spirits,
pray for us.
St. John the Baptist,
pray for us.
St. Joseph,
pray for us.
All ye holy Patriarchs and Prophets,
pray for us.
St. Peter,
pray for us.
St. Paul,
pray for us.
St. Andrew,
pray for us.
St. James,
pray for us.
St. John,
pray for us.
St. Thomas,
pray for us.
St. Philip,
pray for us.
St. Bartholomew,
pray for us.
St. Matthew,
pray for us.
St. Simon,
pray for us.
St. Thaddeus,
pray for us.
St. Matthias,
pray for us.
St. Barnabas,
pray for us.
St. Luke,
pray for us.
St. Mark,
pray for us.
All ye holy Apostles and evangelists,
pray for us.
All ye holy disciples of the Lord,
pray for us.
All ye holy innocents,
pray for us.
St. Stephen,
pray for us.
St. Lawrence,
pray for us.
St. Vincent,
pray for us.
SS. Fabian and Sebastian,
pray for us.
SS. John and Paul,
pray for us.
SS. Cosmos and Damian,
pray for us.
SS. Gervase and Protase,
pray for us.
All Holy Martyrs,
pray for us.
St. Sylvester,
pray for us.
St. Gregory,
pray for us.
St. Ambrose,
pray for us.
St. Augustine,
pray for us.
St. Jerome,
pray for us.
St. Martin,
pray for us.
St. Nicholas,
pray for us.
All ye holy bishops and confessors,
pray for us.
All ye holy Doctors,
pray for us.
St. Anthony,
pray for us.
St. Benedict,
pray for us.
St. Bernard,
pray for us.
St. Francis,
pray for us.
All ye holy priests and Levites,
pray for us.
All ye holy monks and hermits,
pray for us.
St. Mary Magdalen,
pray for us.
St. Agatha,
pray for us.
St. Lucy,
pray for us.
St. Agnes,
pray for us.
St. Cecelia,
pray for us.
St. Catherine,
pray for us.
St. Anastasia,
pray for us.
All ye holy virgins and widows,
pray for us.
All ye holy men and women, Saints of God,
make intercession for us.
Be merciful,
spare us, O Lord.
Be merciful,
graciously hear us, O Lord.
From all evil,
deliver us, O Lord.
From all sin,
deliver us, O Lord.
From Thy wrath,
deliver us, O Lord.
From sudden and provided death,
deliver us, O Lord.
From the deceits of the devil,
deliver us, O Lord.
From anger, hatred, and all ill will,
deliver us, O Lord.
deliver us, O Lord.
From lightning and tempest,
deliver us, O Lord.
From the scourge of earthquakes,
deliver us, O Lord.
From the plague, famine, and war,
deliver us, O Lord.
From everlasting death,
deliver us, O Lord.
Through the mystery of Thy holy Incarnation,
deliver us, O Lord.
Through Thy coming,
deliver us, O Lord.
Through Thy Nativity,
deliver us, O Lord.
Through Thy Baptism and holy fasting,
deliver us, O Lord.
Through Thy Cross and Passion,
deliver us, O Lord.
Through Thy holy Resurrection,
deliver us, O Lord.
Through Thy wondrous Ascension,
deliver us, O Lord.
Through the coming of the Holy Spirit, the Paraclete,
deliver us, O Lord.
In the Day of Judgment,
deliver us, O Lord.
We sinners,
We beseech Thee to hear us.
That Thou wouldst spare us,
We beseech Thee to hear us.
That Thou wouldst pardon us,
We beseech Thee to hear us.
That Thou wouldst bring us to true penance,
We beseech Thee to hear us.
That Thou wouldst govern and preserve Thy holy Church,
We beseech Thee to hear us.
That Thou wouldst preserve our Holy Father
and all ecclesiastical Orders in holy religion,
We beseech Thee to hear us.
That Thou wouldst humble the enemies of Thy holy Church,
We beseech Thee to hear us.
That Thou wouldst give peace and true concord to all Christian rulers,
We beseech Thee to hear us.
That Thou wouldst give peace and unity to the whole Christian world,
We beseech Thee to hear us.
That Thou wouldst restore to the unity of the Church all who have
strayed from the truth, and lead all unbelievers to the light of the Gospel,
We beseech Thee to hear us.
That Thou wouldst confirm and preserve us in Thy holy service,
We beseech Thee to hear us.
The Thou wouldst lift up our minds to Heavenly desires,
We beseech Thee to hear us.
That Thou wouldst grant everlasting blessings to all our benefactors,
We beseech Thee to hear us.
That Thou wouldst deliver our souls and the souls of our brethren, relatives,
and benefactors from everlasting damnation,
We beseech Thee to hear us.
That Thou wouldst give and preserve the fruits of the earth,
We beseech Thee to hear us.
That Thou wouldst grant eternal rest to all the faithful departed,
We beseech Thee to hear us.
That Thou wouldst graciously hear us, Son of God,
We beseech Thee to hear us.
Lamb of God, Who takest away the sins of the world,
Spare us, O Lord.
Lamb of God, Who takes taway the sins of the world,
Spare us, O Lord.
Lamb of God, Who takest away the sins of the world,
Have mercy on us.
Christ, hear us.
Christ, graciously hear us.
Lord, have mercy.
Christ have mercy.
Lord have mercy .
Our Father [Prayed silently]
V. And lead us not into temptation,
R. But deliver us from all evil.
24
Magnificat
(Magnificat)
My soul doth magnify the Lord:
And my spirit hath rejoiced
in God my Savior.
Because He hath regarded the lowliness
of His Handmaid:
for, behold, from henceforth all generations shall call me blessed.
For He that is mighty hath done great things to me: and holy is His Name.
And His mercy is from generation
unto generations,
to them that fear Him.
He hath showed might with His arm:
He hath scattered the proud
in the conceit of their heart.
He hath put down the mighty from their seat, and hath exalted the lowly.
He hath filled the hungry with good things: and the rich He hath
sent empty away.
He hath received Israel His servant,
being mindful of His mercy;
As He spoke to our fathers, to Abraham and to his seed forever.
—–Luke 1: 46-55
25
Mary, Mother of Grace
(Maria, Mater gratiae)
Mary, Mother of grace,
Mother of mercy,
Shield me from the enemy
And receive me at the hour of my death.
(Roman Ritual)
26
Remember, O most Gracious Virgin Mary
(Memorare, O piissima Virgo Maria)
Remember, O gracious
Virgin Mary, that never was
it known that anyone who
fled to thy protection, implored thy
help or sought thy intercession was
left unaided.
Inspired by this confidence,
I fly to thee,
O Virgin of Virgins and
my Mother; to thee I
come, before thee I kneel,
sinful and sorrowful;
O Mother of the Word Incarnate,
despise not my petitions, but
in thy mercy, hear and answer me.
Amen.
27
Have Mercy On me
(Miserere)
Psalm 50
Have mercy on me, O God, according to Thy great mercy.
And according to the multitude of Thy tender mercies blot out my iniquity.
Wash me yet more from my iniquity, and cleanse me from my sin.
For I know my iniquity, and my sin is always before me.
To Thee only have I sinned, and have done evil before Thee:
that Thou mayst be justified in Thy words, and mayst overcome when Thou art judged.
For behold I was conceived in iniquities; and in sins did my mother conceive me.
For behold Thou hast loved truth: the uncertain and hidden things of Thy wisdom
Thou hast made manifest to me.
Thou shalt sprinkle me with hyssop, and I shall be cleansed:
Thou shalt wash me, and I shall be made whiter than snow.
To my hearing Thou shalt give joy and gladness:
and the bones that have been humbled shall rejoice.
Turn away Thy face from my sins, and blot out all my iniquities.
Create a clean heart in me, O God: and renew a right spirit within my bowels.
Cast me not away from Thy face; and take not Thy holy spirit from me.
Restore unto me the joy of Thy salvation, and strengthen me with a perfect spirit.
I will teach the unjust Thy ways: and the wicked shall be converted to Thee.
Deliver me from blood, O God, Thou God of my salvation:
and my tongue shall extol thy justice.
O Lord, Thou wilt open my lips: and my mouth shall declare Thy praise.
For if Thou hadst desired sacrifice, I would indeed have given it:
with burnt offerings Thou wilt not be delighted.
A sacrifice to God is an afflicted spirit:
a contrite and humbled heart, O God, Thou wilt not despise.
Deal favourably, O Lord, in Thy good will with Sion;
that the walls of Jerusalem may be built up.
Then shalt Thou accept the sacrifice of justice, oblations and whole burnt offerings:
then shall they lay calves upon Thy altar.
28
Novena Devotions
(Novendiales preces)
A partial indulgence is granted to the faithful, who devoutly take part in the pious exercises of a public novena before the Feast of Christmas [and or Novena Version 2] or Pentecost or the Immaculate Conception of the Blessed Virgin Mary.
29
Use of Articles of Devotion
(Obiectorum pietatis usus)
The faithful, who devoutly use an article of devotion (Crucifix or Cross, Rosary, Scapular or Medal) properly blessed by any priest, obtain a partial indulgence.
In order to bless an article of devotion properly the priest uses the prescribed formula, if there is any; otherwise, he makes a simple Sign of the Cross toward the article of devotion, laudably adding the words: “In the name of the Father, and of the Son, and of the Holy Spirit.”
In practice, a formula is to be used in the public blessing of Scapulars, while a Sign of the Cross suffices for other cases.
But if the article of devotion has been blessed by the Sovereign Pontiff or by any Bishop, the faithful, using it, can also gain a plenary indulgence on the Feast of the Holy Apostles, Peter and Paul, provided they also make a profession of faith according to any legitimate formula.
30
Little Offices
(Officia parva)
The following Little Offices are each enriched with a partial indulgence: the Passion of our Lord Jesus Christ, the Most Sacred Heart of Jesus, the Immaculate Conception of the Blessed Virgin Mary, St. Joseph.
31
Prayer for Sacerdotal or Religious Vocations
(Oratio ad sacerdotales vel religiosas vocationes impetrandas)
A partial indulgence is granted to the faithful, who recite a prayer, approved by ecclesiastical Authority, for the above intention.
O Lord, send workers for Thy harvest, so that the commands of Thine Only-begotten Son may always be obeyed and His sacrifice be everywhere renewed.
Look with favor upon Thy family, and ever increase its numbers. Enable it to lead its sons [daughters] to the holiness to which they are called and to work for the salvation of others. Through Christ our Lord. R. Amen.
32
Mental Prayer
(Oratio mentalis)
A partial indulgence is granted to the faithful, who piously spend some time in mental prayer.
Let us pray for our Sovereign Pontiff
(Oremus pro Pontifice)
V. Let us pray for our Sovereign Pontiff N.
R. The Lord preserve him and give him life, and make him blessed upon the earth, and deliver him not up to the will of his enemies.
(Roman Breviary)
33
O Sacred Banquet
(O sacrum convivium)
O sacred banquet, in which Christ is received, the memory of His Passion is renewed, the mind is filled with grace, and a pledge of future glory is given to us.
(Roman Breviary)
34
Assistance at Sacred Preaching
(Praedicationis sacrae participatio)
A partial indulgence is granted to the faithful, who assist with devotion and attention at the sacred preaching of the Word of God.
[A plenary indulgence is granted to the faithful, who during the time of a Mission have heard some of the sermons and are present for the solemn close of the Mission.]
35
Prayer for Unity of the Church
(Pro unitate Ecclesiae oratio)
Most Holy Trinity, we adore Thee and through Mary we implore Thee. Give unto all mankind unity in the faith and courage faithfully to confess it.
or:
Ant. That they all may be one, as Thou, Father, in Me and I in Thee, that they also may be one in us;
that the world may believe that Thou hast sent Me.
V. I say to thee, that thou art Peter,
R. And upon this rock I will build My Church.
Let us pray.
Lord Jesus Christ, Who didst say to Thine Apostles: peace I leave with you, my peace I give unto you, look not upon my sins, but upon the faith of Thy Church; and vouchsafe unto her that peace and unity which is agreeable to Thy will: Who livest and reignest God forever and ever. Amen.
There are a number of such prayers in the Raccolta that are acceptable.
The Handbook on Indulgences has another, and so forth.
36
Monthly Recollection
(Recollectio menstrua)
A partial indulgence is granted to the faithful, who take part in a monthly retreat.
Eternal Rest
(Requiem aeternam)
Eternal rest grant to them, O Lord, and let perpetual light shine upon them. May they rest in peace.
(Roman Breviary)
Partial indulgence, applicable only to the Souls in Purgatory.
37
May it please you, O Lord
(Retribuere dignare, Domine)
May it please Thee, O Lord, to reward with eternal life all those who do good to us for Thy Name’s sake. Amen.
(Roman Breviary)
38
Recitation of the Marian Rosary [or Rosary Novena pages]
(Rosarii marialis recitatio)
A plenary indulgence is granted, if the Rosary is recited in a church or public oratory or in “a family group, a religious Community or pious Association; a partial indulgence is granted in other circumstances.
“Now the Rosary is a certain formula of prayer, which is made up of fifteen decades of “Hail Marys” with an “Our Father” before each decade, and in which the recitation of each decade is accompanied by pious meditation on a particular mystery of our Redemption.”
(Roman Breviary)
The name “Rosary,” however, is commonly used in reference to only a third part of the fifteen decades.
For those belonging to the Oriental rites, amongst whom this devotion is not practiced, the Patriarchs can determine some other prayers in honor of the Blessed Virgin Mary (for those of the Byzantine rite, for example, the Hymn “Akathistos” or the Office “Paraclisis”); to the prayers thus determined are accorded the same indulgences as for the Rosary.
The Mysteries of the Rosary
The Joyful Mysteries
1. The Annunciation of the Archangel Gabriel to the Virgin Mary
2. The Visitation of the Virgin Mary to the Parents of St. John the Baptist
3. The Birth of Our Lord at Bethlehem
4. The Presentation of Our Lord in the Temple
5. The Finding of Our Lord in the Temple
The Sorrowful Mysteries
1. The Agony of Our Lord in the Garden of Gethsemane
2. The Scourging of Our Lord at the Pillar
3. The Crowning of Our Lord with Thorns
4. The Carrying of the Cross by Our Lord to Calvary
5. The Crucifixion and Death of Our Lord
The Glorious Mysteries
1. The Resurrection of Our Lord from the Dead
2. The Ascension of Our Lord into Heaven
3. The Descent of the Holy Spirit upon the Apostles
4. The Assumption of Our Blessed Lady into Heaven
5. The Coronation of Our Blessed Lady as Queen of Heaven and Earth
39
Reading of Sacred Scripture
(Sacrae Scripturae lectio)
A partial indulgence is granted to the faithful, who with the veneration due the divine word make a spiritual reading from Sacred Scripture. A plenary indulgence is granted, if this reading is continued for at least one half an hour.
40
Hail, Holy Queen
Online Source 2: Printable Card
(Salve, Regina)
HAIL, holy Queen, Mother of mercy.
Hail, our life, our sweetness, and our hope!
To thee do we cry, poor banished children of Eve;
To thee do we send up our sighs,
mourning and weeping in this vale of tears.
Turn then, most gracious advocate,
thine eyes of mercy toward us.
And after this our exile show unto us
the blessed fruit of thy womb, Jesus.
O clement, O loving, O sweet Virgin Mary.
V. Pray for us, O holy Mother of God.
R. That we may be made worthy of the promises of Christ.
41
Holy Mary, Help the Helpless
[Sancta Maria, succurre miseris]
Holy Mary, help the helpless, strengthen the faithful,
comfort the sorrowful, pray for the people,
plead for the clergy, intercede for all women
consecrated to God; may all who keep thy
sacred commemoration experience the
might of thine assurance.
(Roman Breviary)
42
Holy Apostles Peter and Paul
(Sancti Apostoli Petre et Paule)
Holy Apostles Peter and Paul, intercede for us.
Guard Thy people, who rely on the patronage of Thine
Apostles Peter and Paul,
O Lord, and keep them under Thy continual protection.
Through Christ our Lord. Amen.
(Roman Missal)
43
Veneration of the Saints
(Sanctorum cultus)
A partial indulgence is granted to the faithful, who on the feast of any Saint recite in his honor the oration of the Missal or any other approved by legitimate Authority.
44
Sign of the Cross
(Signum crucis)
A partial indulgence is granted to the faithful, who devoutly sign themselves with the Sign of the Cross, while saying the customary words: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
45
A Visit to the Stational Churches of Rome
(Stationalium Ecclesiarum Urbis visitatio)
A partial indulgence is granted to the faithful, who on the day indicated in the Roman Missal devoutly visit the Stational Church of Rome named for that day; but if they also assist at the sacred functions celebrated in the morning or evening, a plenary indulgence is granted.
46
We fly to your Patronage
(Sub tuum praesidium)
We fly to thy patronage, O holy Mother of God; despise not our petitions in our necessities, but deliver us always from all dangers, O glorious and blessed Virgin.
47
Down in adoration falling
(Tantum ergo)
Down in adoration falling,
Lo! the sacred Host we hail;
Lo! o’er ancient forms departing,
Newer rites of grace prevail;
Faith for all defects supplying,
Where the feeble senses fail.
To the everlasting Father,
And the Son Who reigns on high,
With the Holy Spirit proceeding
Forth from each eternally,
Be salvation, honor, blessing,
Might and endless majesty. Amen.
V. Thou hast given them bread from Heaven,
R. Having all sweetness within it.
Let us pray.
O God, Who in this wonderful Sacrament left us a memorial of Thy Passion: grant, we implore Thee, that we may so venerate the sacred mysteries of Thy Body and Blood, as always to be conscious of the fruit of Thy Redemption. Thou Who livest and reignest forever and ever. Amen. (Roman Breviary)
A partial indulgence is granted to the faithful, who devoutly recite the above strophes. But a plenary indulgence is granted on Holy Thursday and on the Feast of Corpus Christi, if they are recited in a solemn manner.
48
Te Deum Laudamus
(Te Deum)
WE praise Thee, O God; we acknowledge Thee to be Our Lord.
Thee, the Father everlasting, all the earth doth worship.
To Thee all Angels; to Thee the Heavens and all the powers.
To Thee the Cherubim and Seraphim continually cry:
Holy, holy, holy, Lord God of hosts. Heaven and earth are full of the
majesty of Thy glory.
The glorious choir of the Apostles praises Thee.
The admirable company of Prophets praises Thee.
The White-robed army of the Martyrs praises Thee.
Thee, the holy Church throughout the world doth confess:
The Father of infinite majesty;
Thine adorable, true, and only Son;
Also, the Holy Ghost, the Comforter.
Thou, O Christ, art the King of glory.
Thou art the everlasting Son of the Father.
Thou, having taken upon Thee to deliver man, didst not disdain the Virgin’s womb.
Thou, having overcome the sting of death, hast opened to believers the Kingdom of Heaven.
Thou sittest at the right hand of God, in the glory of the Father.
Thou, we believe, art the judge to come.
We beseech Thee, therefore, to help Thy servants,
whom Thou hast redeemed with Thy Precious Blood.
Make them to be numbered with Thy Saints in glory everlasting.
O Lord save Thy people and bless Thine inheritance.
And govern them, and exalt them forever.
Day by day we bless Thee.
And we praise Thy name forever; yea, forever and ever.
Vouchsafe, O Lord, this day, to keep us from sin.
Have mercy on us. O Lord, have mercy on us.
Let Thy mercy, O Lord, be upon us, as we have trusted in Thee.
In Thee, O Lord, have I trusted; let me not be confounded forever.
Blessed art thou, O Lord, the God of our Fathers.
And worthy to be praised and glorified forever.
Let us bless the Father and the Son, with the Holy Ghost.
Let us praise and magnify Him forever.
A partial indulgence is granted to the faithful, who recite the Te Deum in thanksgiving. But a
plenary indulgence is granted, if the hymn is recited publicly on the last day of the year.
49
Come, Holy Spirit, Creator Blest
(Veni, Creator)
COME, O Creator Spirit blest,
And in our souls take up Thy rest,
Come with Thy grace and Heavenly aid,
And fill the hearts which Thou hast made.
Great Paraclete! To Thee we cry,
O highest gift of God most high!
Ofount of life! O fire of love!
Abd sweet anointing from above.
Thou in Thy sevenfold gifts art known,
The finger of God’s hand we own;
The promise of the Father, Thou!
Who dost the tongue with power endow.
Kindle our senses from above,
And make our hearts o’erflow with love;
With patience firm and virtue high,
The weakness of our flesh supply.
Far from us drive the foe we dread,
And grant us Thy true peace instead;
So shall we not, with Thee for guide,
Turn from the path of life aside.
Oh, may Thy grace on us bestow
The Father and the Son to know,
And Thee through endless times confessed
Of both the Eternal Spirit blest.
All glory while the ages run
Be to the Father and the Son
Who rose from death; the same to Thee,
O Holy Ghost, eternally. Amen.
A partial indulgence is granted to the faithful, who devoutly recite the hymn Come, Holy Spirit, Creator blest. But a plenary indulgence is granted, if the hymn is recited publicly on the 1st of January and on the feast of Pentecost.
50
Come, Holy Spirit
(Veni, Sancte Spiritus)
Come, Holy Spirit, fill the hearts of Thy faithful and enkindle in them the fire of Thy love.
(Roman Missal)
51
Visit, we beg Thee, O Lord
(Visita, quaesumus, Domine)
Visit, we beg Thee, O Lord, this dwelling, and drive from it all snares of the enemy: let Thy holy Angels dwell herein, to keep us in peace; and let Thy blessing be always upon us. Through Christ our Lord. Amen.
(Roman Breviary)
52
Pastoral Visitation
(Visitatio pastoralis)
A partial indulgence is granted to the faithful, who devoutly visit a church or a public or semipublic oratory during the time that a pastoral visitation is being held; but a plenary indulgence, to be gained once only, is granted, if during the time of the visitation they assist at a sacred function at which the Visitator presides.
53
Renewal of Baptismal Promises
(Votorum baptismalium renovatio)
A partial indulgence is granted to the faithful, who renew their Baptismal promises according to any formula in use; but a plenary indulgence is granted, if this is done in the celebration of the Paschal Vigil or on the anniversary of one’s Baptism
APPENDIX: PIOUS INVOCATIONS
In regard to any invocation, the following observations are to be noted:
1) An invocation, as far as indulgences are concerned, is no longer considered a work, distinct and complete in itself, but as complementing an action, by which the faithful raise their heart and mind with humble confidence to God in performing their duties or bearing the trials of life. Hence, a pious invocation perfects the inward elevation; both together are as a precious jewel joined to one’s ordinary actions to adorn them, as salt added to them to season them properly.
2) That invocation is to be preferred which is best suited to the particular situation and one’s personal dispositions, whether it is one that comes spontaneously to mind or is chosen from those approved through long-standing use by the faithful and brought together in the following brief list.
3) An invocation can be of the briefest kind, expressed in one or few words or only thought of mentally.
Examples of Invocations in Customary Use
[Other invocations, as expressed in the vernacular, may be found in commonly used prayer-books. For example, in English, My Jesus, mercy (proposed by St. Leonard of Port Maurice); Virgin Mary, Mother of God, make us Saints (proposed by St. Joseph Cafasso).]
We adore Thee, O Christ, and we bless Thee; because by Thy holy Cross Thou hast redeemed the world. (Roman Breviary)
May the Holy Trinity be blessed. (Roman Missal)
Christ conquers! Christ reigns! Christ commands!
O Heart of Jesus, burning with love for us, inflame our hearts with love for Thee.
O Heart of Jesus, I place my trust in Thee.
O Heart of Jesus, all for Thee.
Most Sacred Heart of Jesus, have mercy on us.
My God and my all.
O God, have mercy on me, a sinner (Lk. 18, 13).
Grant that I may praise thee, O sacred Virgin; give me strength against thine enemies. (Roman Breviary)
Teach me to do Thy will, because Thou art my God (Ps. 142, 10).
O Lord, increase our faith (Lk. 17, 5).
O Lord, may we be of one mind in truth and of one heart in charity.
O Lord, save us, we are perishing (Mt. 8, 25).
My Lord and my God (Jn. 20, 28).
Sweet Heart of Mary, be my salvation.
Glory be to the Father, and to the Son, and to the Holy Spirit. (Roman Missal)
Jesus, Mary, Joseph.
Jesus, Mary, Joseph, I give Thee my heart and my soul. Jesus, Mary, Joseph, assist me in my last agony.
Jesus, Mary, Joseph, may I sleep and rest in peace with Thee. (Roman Ritual)
Jesus, meek and humble of heart, make my heart like Thine Heart. (Roman Ritual)
May the Most Blessed Sacrament be praised and adored forever.
Stay with us, O Lord (Lk. 24, 29).
Mother of Sorrows, pray for us.
My Mother, my Hope.
Send, O Lord, laborers into Thy harvest (see Mt. 9, 38).
May the Virgin Mary together with her loving Child bless us. (Roman Breviary)
Hail, O Cross, our only hope. (Roman Breviary)
All ye holy men and women of God, intercede for us. (Roman Ritual)
Pray for us, O Holy Mother of God, that we may be made worthy of the promises of Christ. (Roman Ritual)
Father, into Thy hands I commend my spirit (Lk. 23, 46; see Ps. 30, 6).
Merciful Lord Jesus, grant them everlasting rest. (Roman Missal)
Queen conceived without Original Sin, pray for us. (Roman Ritual)
Holy Mother of God, Mary ever Virgin, intercede for us. (Roman Breviary)
Holy Mary, pray for us. (Roman Ritual)
Thou art the Christ, the Son of the living God (Mt. 16, 16).
The 21 Ecumenical Councils of the One Holy Catholic and Apostolic Church
I. FIRST COUNCIL OF NICAEA
Year: 325
Summary: The Council of Nicaea lasted two months and twelve days. Three hundred and eighteen bishops were present. Hosius, Bishop of Cordova, assisted as legate of Pope Sylvester. The Emperor Constantine was also present. To this council we owe the Nicene Creed, defining against Arius the true Divinity of the Son of God (homoousios), and the fixing of the date for keeping Easter (against the Quartodecimans).
II. FIRST COUNCIL OF CONSTANTINOPLE
Year: 381
Summary: The First General Council of Constantinople, under Pope Damasus and the Emperor Theodosius I, was attended by 150 bishops. It was directed against the followers of Macedonius, who impugned the Divinity of the Holy Ghost. To the above-mentioned Nicene Creed it added the clauses referring to the Holy Ghost (qui simul adoratur) and all that follows to the end.
III. COUNCIL OF EPHESUS
Year: 431
Summary: The Council of Ephesus, of more than 200 bishops, presided over by St. Cyril of Alexandria representing Pope Celestine I, defined the true personal unity of Christ, declared Mary the Mother of God (theotokos) against Nestorius, Bishop of Constantinople, and renewed the condemnation of Pelagius.
IV. COUNCIL OF CHALCEDON
Year: 451
Summary: The Council of Chalcedon — 150 bishops under Pope Leo the Great and the Emperor Marcian — defined the two natures (Divine and human) in Christ against Eutyches, who was excommunicated.
V. SECOND COUNCIL OF CONSTANTINOPLE
Year: 553
Summary: The Second General Council of Constantinople, of 165 bishops under Pope Vigilius and Emperor Justinian I, condemned the errors of Origen and certain writings (The Three Chapters) of Theodoret, of Theodore, Bishop of Mopsuestia and of Ibas, Bishop of Edessa; it further confirmed the first four general councils, especially that of Chalcedon whose authority was contested by some heretics.
Further Reading: http://www.newadvent.org/cathen/04308b.htm
VI. THIRD COUNCIL OF CONSTANTINOPLE
Years: 680-681
Summary: The Third General Council of Constantinople, under Pope Agatho and the Emperor Constantine Pogonatus, was attended by the Patriarchs of Constantinople and of Antioch, 174 bishops, and the emperor. It put an end to Monothelitism by defining two wills in Christ, the Divine and the human, as two distinct principles of operation. It anathematized Sergius, Pyrrhus, Paul, Macarius, and all their followers.
VII. SECOND COUNCIL OF NICAEA
Year: 787
Summary: The Second Council of Nicaea was convoked by Emperor Constantine VI and his mother Irene, under Pope Adrian I, and was presided over by the legates of Pope Adrian; it regulated the veneration of holy images. Between 300 and 367 bishops assisted.
VIII. FOURTH COUNCIL OF CONSTANTINOPLE
Year: 869
Summary: The Fourth General Council of Constantinople, under Pope Adrian II and Emperor Basil numbering 102 bishops, 3 papal legates, and 4 patriarchs, consigned to the flames the Acts of an irregular council (conciliabulum) brought together by Photius against Pope Nicholas and Ignatius the legitimate Patriarch of Constantinople; it condemned Photius who had unlawfully seized the patriarchal dignity. The Photian Schism, however, triumphed in the Greek Church, and no other general council took place in the East.
IX. FIRST LATERAN COUNCIL
Year: 1123
Summary: The First Lateran Council, the first held at Rome, met under Pope Callistus II. About 900 bishops and abbots assisted. It abolished the right claimed by lay princes, of investiture with ring and crosier to ecclesiastical benefices and dealt with church discipline and the recovery of the Holy Land from the infidels.
X. SECOND LATERAN COUNCIL
Year: 1139
Summary: The Second Lateran Council was held at Rome under Pope Innocent II, with an attendance of about 1000 prelates and the Emperor Conrad. Its object was to put an end to the errors of Arnold of Brescia.
XI. THIRD LATERAN COUNCIL
Year: 1179
Summary: The Third Lateran Council took place under Pope Alexander III, Frederick I being emperor. There were 302 bishops present. It condemned the Albigenses and Waldenses and issued numerous decrees for the reformation of morals.
XII. FOURTH LATERAN COUNCIL
Year: 1215
Summary: The Fourth Lateran Council was held under Innocent III. There were present the Patriarchs of Constantinople and Jerusalem, 71 archbishops, 412 bishops, and 800 abbots the Primate of the Maronites, and St. Dominic. It issued an enlarged creed (symbol) against the Albigenses (Firmiter credimus), condemned the Trinitarian errors of Abbot Joachim, and published 70 important reformatory decrees. This is the most important council of the Middle Ages, and it marks the culminating point of ecclesiastical life and papal power.
XIII. FIRST COUNCIL OF LYONS
Year: 1245
Summary: The First General Council of Lyons was presided over by Innocent IV; the Patriarchs of Constantinople, Antioch, and Aquileia (Venice), 140 bishops, Baldwin II, Emperor of the East, and St. Louis, King of France, assisted. It excommunicated and deposed Emperor Frederick II and directed a new crusade, under the command of St. Louis, against the Saracens and Mongols.
XIV. SECOND COUNCIL OF LYONS
Year: 1274
Summary: The Second General Council of Lyons was held by Pope Gregory X, the Patriarchs of Antioch and Constantinople, 15 cardinals, 500 bishops, and more than 1000 other dignitaries. It effected a temporary reunion of the Greek Church with Rome. The word filioque was added to the symbol of Constantinople and means were sought for recovering Palestine from the Turks. It also laid down the rules for papal elections.
XV. COUNCIL OF VIENNE
Years: 1311-1313
Summary: The Council of Vienne was held in that town in France by order of Clement V, the first of the Avignon popes. The Patriarchs of Antioch and Alexandria, 300 bishops (114 according to some authorities), and 3 kings — Philip IV of France, Edward II of England, and James II of Aragon — were present. The synod dealt with the crimes and errors imputed to the Knights Templars, the Fraticelli, the Beghards, and the Beguines, with projects of a new crusade, the reformation of the clergy, and the teaching of Oriental languages in the universities.
XVI. COUNCIL OF CONSTANCE
Years: 1414-1418
The Council of Constance was held during the great Schism of the West, with the object of ending the divisions in the Church. It became legitimate only when Gregory XII had formally convoked it. Owing to this circumstance it succeeded in putting an end to the schism by the election of Pope Martin V, which the Council of Pisa (1403) had failed to accomplish on account of its illegality. The rightful pope confirmed the former decrees of the synod against Wyclif and Hus. This council is thus ecumenical only in its last sessions (42-45 inclusive) and with respect to the decrees of earlier sessions approved by Martin V.
XVII. COUNCIL OF BASLE/FERRARA/FLORENCE
Years: 1431-1439
Summary: The Council of Basle met first in that town, Eugene IV being pope, and Sigismund Emperor of the Holy Roman Empire. Its object was the religious pacification of Bohemia. Quarrels with the pope having arisen, the council was transferred first to Ferrara (1438), then to Florence (1439), where a short-lived union with the Greek Church was effected, the Greeks accepting the council’s definition of controverted points. The Council of Basle is only ecumenical till the end of the twenty-fifth session, and of its decrees Eugene IV approved only such as dealt with the extirpation of heresy, the peace of Christendom, and the reform of the Church, and which at the same time did not derogate from the rights of the Holy See.
XVIII. FIFTH LATERAN COUNCIL
Years: 1512-1517
Summary: The Fifth Lateran Council sat from 1512 to 1517 under Popes Julius II and Leo X, the emperor being Maximilian I. Fifteen cardinals and about eighty archbishops and bishops took part in it. Its decrees are chiefly disciplinary. A new crusade against the Turks was also planned, but came to naught, owing to the religious upheaval in Germany caused by Luther.
XIX. COUNCIL OF TRENT
Years: 1545-1563
Summary: The Council of Trent lasted eighteen years (1545-1563) under five popes: Paul III, Julius III, Marcellus II, Paul IV and Pius IV, and under the Emperors Charles V and Ferdinand. There were present 5 cardinal legates of the Holy See, 3 patriarchs, 33 archbishops, 235 bishops, 7 abbots, 7 generals of monastic orders, and 160 doctors of divinity. It was convoked to examine and condemn the errors promulgated by Luther and other Reformers, and to reform the discipline of the Church. Of all councils it lasted longest, issued the largest number of dogmatic and reformatory decrees, and produced the most beneficial results.
XX. FIRST VATICAN COUNCIL
Years: 1869-1870
Summary: The Vatican Council was summoned by Pius IX. It met 8 December, 1869, and lasted till 18 July, 1870, when it was adjourned; it is still (1908) unfinished. There were present 6 archbishop-princes, 49 cardinals, 11 patriarchs, 680 archbishops and bishops, 28 abbots, 29 generals of orders, in all 803. Besides important canons relating to the Faith and the constitution of the Church, the council decreed the infallibility of the pope when speaking ex cathedra, i.e. when as shepherd and teacher of all Christians, he defines a doctrine concerning faith or morals to be held by the whole Church.
XXI. SECOND VATICAN COUNCIL
Years: 1962-1965
ANG DIOS AY TRINIDAD SA PERSONA
(sinulat ni Bro Owen Sandag)
Ang pagtolon-an sa Simbahan ang Diyos ay USA lamang ug kining USA ka Diyos adunay TULO KA MGA PERSONA,ang AMAHAN,ANAK,UG ESPIRITU SANTO,ug kining TULO KA PERSONA ay parihong Diyos.ang AMAHAN DIYOS ang ANAK DIYOS,ug ang ESPIRITU SANTO ay DIYOS apan dili SILA TULO KA DIYOS kundi USA LAMANG SILA SA PAGKA DIYOS. The Trinity is One. WE DONOT CONFESS THREE GODS,but ONE GOD in THREE PERSONS,the consubstantial Trinity. The Divine persons do not share the one divinity among themselves but EACH OF THEM IS GOD whole and entire: The Father is that which the Son is,The Son that which the Father is,the Father ang the Son that which the Holy Spirit is,by NATURE ONE GOD.(CCC NO.253). Kining pagtulon-ana sa simbahan nga ang Diyos ay Trinidad ay atong nabalo-an gikan usab mismo sa gipahayag sa Diyos. The Trinity is a mystery of Faith in the strict sense,one of the mysteries that are hidden in God,which can never be known UNLESS THEY ARE REVEALED BY GOD.(CCC NO.237).
Ang balaang kasulatan nagmatuod usab niini nga ang Diyos WALA MAG-INUSARA SA IYANG KAUGALINGON. And God said,”Let US make humankind in OUR image,according to OUR likeness; and let them have dominion over the fish of the sea,and over the birds of the air, and over the cattle, and over all wild animals of the earth, and over every creeping thing that creeps upon the earth. (Gen.1:26 NRSV). Kung atong nabantayan sa maong pahayag sa Diyos siya nagpahayag nga siya wala mag-inusara,matud pa sa Diyos “let US…OUR.”. kung atong balikan ang grammatika,ang kining ” US ug OUR”plural kini nga boot pasabot SUBRA SA USA.sa libro ni Isaias ang nagpahayag na usab nga siya(Diyos) wala gayud siya mag-inusara. Then I heard the voice of the Lord saying,Whom shall I send,and who will go for US?and I said,Here am I;send me!.(Isa.6:8 NRSV) Busa klaro nga ang Diyos sa iyang kaugalingon nagpahayag nga siya wala mag-inusara kundi aduna siyay kauban.kinsa man ang kauban sa Diyos Kay wala man di-ay siya mag-inusara? Ang bibliya mismo ang atong patubagon; Nang pasimula,naroon na ang tinatawah na salita.ang SALITA AY KASAMA ng Diyos at ang salita ay Diyos.(Juan 1:1 ASD) Kinsa di-ayni ang kauban sa Diyos sa dihang nagpahayag siya sa iyang kaugalingon nga siya wala mag-inusara ?ang iyang SALITA O PULONG nga Mao si Kristo.Ug dili lang si Kristo kundi ang ESPIRITU SANTO usab Kay ang ESPIRITU SANTO Mao man ang HININGA sa Diyos. At nang masabi niya ito,sila’y HININGAAN NIYA ,at sa kanila’y sinabi,Tanggapin ninyo ang ESPIRITU SANTO.(Juan 20:22 AB). Ug kini nga misteryo sa Diyos nga gitoohan nang daan sukad pa sa karaang testamento nga ang Diyos ay Trinidad ay gipahayag sa dayag ni Kristo diha sa pagbunyag kaniya didto sa sapa sa Jordan. And when Jesus had been baptized, just as he came up from the water,suddenly the heavens were opened to HIM and the he saw the SPIRIT of God descending LIKE A DOVE and alighting on him.and a VOICE from heaven said,THIS IS MY SON,the beloved with whom I am well pleased. (Matt.3:16-17 NRSV). Sa among sulat ni San Mateo ay gitin-aw ni Kristo ang pagtoo nga daan nang gitoohan sukad pa sa karaang testamento nga ang Diyos ay may MGA PERSONA. ang persona sa Amahan nga nagsulti,ikaduha,ang persona sa Anak nga gibunyagan ni Juan sa sapa sa Jordan ug ang ikatulo,ang persona sa Espiritu Santo sa dagway sa kalapati.Kining tulo ka persona,ang Amahan,ang Anak,ug ang Espiritu Santo ay parihong gipahayag sa biblia nga Diyos. Ang Amahan gipaila nga Diyos; Nguni’t sa ganang at in ay may isang Diyos lamang,ang AMA,na buhat sa kanya ang lahat ng mga bagay,at tayo’y sa kanya;at isa lamang Panginoon,si Jesucristo,na sa pamamagitan niya ang lahat ng mga bagay,at tayo’y sa pamamagitan niya.(1 Cor.8:6 AB) Ang Anak gipaila nga Diyos; No one has ever seen God.It is GOD THE ONLY SON,who is close to the Father’s heart,who has made him known. (Juan 1:18 NRSV) Ang Espiritu Santo gipaila nga Diyos; Agad namang nagtanong si Pedro,”Ananias bakit ka nagpalinlang Kay satanas? NAGSISINUNGALING KA SA BANAL NA ESPIRITU dahil binawasan mo ang pinagbilhan ng lupa ninyo.Hindi ba’t ikaw ang may-ari ng lupang iyon bago mo ibinenta?at nang maibinta na,hindihindi ba’t nasa sa iyo ang pagpapasya kung ano ang gagawin mo sa opera?bakit mo pa nagawa ang ganito?NAGSINUNGALING KA hindi lamang sa tao kundi LALONG LALO NA SA DIYOS. (Gaw.5:3-4 ASD) Pangutana;nagtudlo ba di-ay ang bibliya ug TULO LA DIYOS? Ang tubag wala magtudlo ang biblia nga adunay tulo ka Diyos kundi USA LAMANG. Makinig kayo,O mga mamamayan ng Israel: ang Panginoon na ating Dios ay IISANG PANGINOON LAMANG.(Deut.6:4 ASD) Busa klaro ang biblia wala magtudlo nga ang Diyos ay tulo kundi nagtudlo nga ang Diyos ay USA LAMANG nga may TUTULO KA PERSONA,ang Amahan, ang Anak,ug ang Espiritu Santo.God Bless us all.
SAKRAMENTO SA BUNYAG – Bunyag sa bata
( Sinulat ni Bro Septofel Apurado)
Pasiuna
Sumala pa sa usa ka panultihon gikan sa latin nga “A fonte puro pura defluit aqua” nga sa english “Pure water flows from a pure spring”, Busa ang bunyag lamang sa Katolikong simbahan nga dunay lapad nga katungdanan sa mga kalag “Ab incunabulis” from infancy, gikan sa paghimugso hangtud sa katapusang takna sa kinabuhi sa tawo apili sa bunyag aron maapil sa kaluwasan. Busa Katoliko Simbahan lamang ang makahatag sa maong tubig sa klauwasan nga gikan gayud sa tinubdan nga mao si Ginoong Jesu-Kristo nga maoy magtutukod niini ug maoy tuburan sa tubig sa kinabuhi. Pin 21:6 Natapos na ang tanan! Ako ang Alpha ug ang Omega, ang sinugdan ug ang Katapusan. ANG GIUHAW HATAGAN KO UG TUBIG NGA WALAY BAYAD GIKAN SA TUBORAN SA TUBIG SA KINABUHI.
Kining mga pipila nga mga hinipos nga mga pagsupak nga pangutana gikan sa mga dili Katoliko, gituyo kini paghipos aron tubagon sa rason nga makahatag ug dugang kalig-unan sa atong kaigsuonang Katoliko aron dili na mabiktima sa mga mini nga mga magtutudlo nga way laing tumongang pagpasalaag sa mga magtutuo pinaagi sa ilang lita-lita ug pagpanuis aron makabig sa ilang pundok.
Hinaot pa unta nga kining gamay nako nga kahago makatabang unta kaninyo, usa sa mga paagi pag angkon ug kamatuoran “veritas vos liberabit” – the truth will set you free”.
1) Apil ba ang bata sa bunyag? (gikan ni Bro Joseph Valencia – Katoliko)
Tubag ni Bro Septofel Apurado
O, apil gayud ang bata sa Bunyag, kay kadtong bunyagan mao man kadtong tawo nga wala pa nabunyagi, ug mao kini ang pagtulun-an sa Iglesya Katolika ( CCC 1249 nag-ingon: Every person not yet baptized and only such person able to baptized. Maingon usab ang Canon Law 864 nag-ingon: Every unbaptized person, and only such a person, can be baptized.) Klaro nga ang pagtulun-an sa Iglesya Katolika muhatag sa Sacramento sa Bunyag dili sa pagtakos sa pangidaron, bata man o gulang na kini, kon dili tungod kay ang maong bulunyagan, tawo nga wala pa mabunyagi ug ang bata tawo kini, mao nga paghimugso sa bata kita muingon naTAWO na ang bata sanglit siya TAWO man. Sa “Juan 3:6 – Ang giinak sa tawo, tawo usab”mao kini ang nakasulat sa Biblia… mao nga ang mga babaye nga nagsabak wala kini tawga ug nagdadalang hayup kay tawo man ang naa sa iyang tiyan gitawag kini sa tagalog ug “nagdadalang tao” kay bisan ang maong bata naa pa sa tagu-angka sa inahan, kini usa ka tawo, intonsis tawo gayud busa takos nga bunyagan. Kay ang saad sa Bunyag dili lang niadtong dagko nga walay bunyag kon dili iya usab sa mga bata nga wala pa mabunyagi. Kini gipahayag sa Buh 2:38 – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag sa ngalan ni Jesu-Cristo aron pasayloon ang inyong mga sala, ug madawat ninyo ang gasa sa Dios nga mao ang Espiritu Santo. Kay ang saad sa Dios alang man kaninyo (referido sa mga dagko) ug sa inyong mga anak (refirido sa mga bata).
Alang sa mga dili Katoliko, naa rana ninyo kung dili ninyo isipon nga tawo ang bata, kon sa inyong hunahuna nga ang babaye nga nagsabak tawgon ninyo “nagdadalang hayop” aron lang gayud dili maapil sa pagbunyag kini dili na namo sala kay human na kamo namo gipahibalo. Busa ang mga Katoliko giisip namo nga tawo ang among kabataan ug dunay sala nga panulondon o original sin amo gayud among padawaton sa Bunyag. Busa makaduda gayud nga ang mga dili Katoliko o mga Protestante nag isip sa ilang mga kabataan nga mananap o hayop o dili tawo kay dili man gayud nila e-apil sa Bunyag. “ Juan 3:5 (KJV) – Ug si Jesus mitubag , Sa pagkatinuod, sa pagkatinuod, magaingon ako kanimo, gawas kon ang tawo igaanak sa tubig ug sa Espiritu dili siya makasulod sa gingharian sa Dios”. Busa ang bata tawo man kini makatarunganon lang nga makadawat sa Sacramento Bunyag aron makasulod sa gingharian sa Dios.
Ang natawo sa babaye dili hinlo, intonsis ang bata nakapanonod sa sala. “Salmo 51:5 – Dautan ako sukad ako mahimugso ug dautan ako sukad ako gipanamkon” kini gitawag ug sala nga sulundon o “original sin” nga nasunod gikan sa katigulangan. “1 Pedro 1:18 – Kay nasayud kamo nga ang gibayad ninyo gikan sa dautang pagkinabuhi nga inyo nasunod gikan sa inyong katigulangan, dili butang nga kawad-an ug bili sama sa salapi o bulawan”. Kay ang bata nabulingan sa maong sala sukad pa sa tagaungka sa iyang inahan, Isais 48:8. Busa si Job dunay pangutana mahitungod niini “ Job 25:4 (KJV) nan unsaon man sa tawo ang pagpakamatarong sa atubangan sa Dios? Kon kadtong natawo sa usa ka babaye unsaon niya ang pagkahinlo?”Kini gitagaan kasulbaran sa atong Ginoong Jesu-Kristo sa iyang pag ingon “Juan 3:5 – Si Jesus mitubag” Sultihan ko kamo: walay makasulod sa gingharian sa Dios gawas kon matawo siya pinaagi sa tubig ug sa Espiritu”. Klaro nga makasulod kita sa gingharian sa Dios nga mao ang langit kung ang tawo magpabunyag aron matangtang diha kaniya ang sala nga panulundon nga mitapot kaniya nga napanunod niya sa iyang ginikanan, kini mao ang tubag sa pangutana ni Job. Ang Pin 21:27 nag ingon nga walay makasulod sa langit kung dunay gamay’ng buling sa sa sala, ug sanglit ang bata duna may sala nga panulundon o original dili gayud siya makasulod sa langit kung dili niya madawat ang Sacramento Bunyag Juan 3;5. “CCC 1250 – Born with a fallen human nature and tainted by original sin, children also have need of a new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particular manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth”. Sanglit ang Bunyag makapasaylo man sa sala (Buh 2:38), Bunyag lamang ang makapasaylo sa sala nga panulundon (original sin) nga mitapot sa bata. Busa aron makasulod sa gingharian sa langit kinahanglan niya madawat ang Bunyag.
2) Sa Biblia mga dagko lang ang gibunyagan, apan ngano man ang Katoliko mo bunyag man ug bata? (gikan ni Pastor Vicente Talisik – Iglesya sa Dios)
Tubag ni Bro Septofel Apurado
Ang imong pangutana nagdala ug “sinayup nga pagmao-mao” , kay imo na daan gihukman nga sa Biblia dagko lang ang gibunyagan, kini gitawag ug “fallacy of assumption”, unya imo dayun pangutan-on ang Katoliko nganong namunyag ug bata nga human na nimo gihimo ang “sinayup nga pagmao-mao”nga sa Biblia dagko ra ang gibunyagan. Ato ba sabton nga dili nimo pa ukbon sa Biblia ang Katoliko sa pagtubag niini?.. Bisan tuod sayup ang maong pangutana, ato lang gihapon tagaan ug pagtagad tungod ug alang sa kamatuoran.
Ang pag-ingon nga sa Biblia dagko lang ang gibunyagan usa ka dakong bakak. Kay bisan daghan ang scenario nga dagko ang gibunyagan panahon sa apostoles diha sa Biblia, dili rason nga walay labot ang bata sa bunyag. Maingon man sa atong panahon karon nga daghang scenario nga bata ang gibunyagan dili usab nato sabton nga ang dagko walay labot sa bunyag. kay kadtong bunyagan mao man kadtong tawo nga wala pa nabunyagi, ug mao kini ang pagtulun-an sa Iglesya Katolika ( CCC 1249 nag-ingon: Every person not yet baptized and only such person able to baptized. Maingon usab ang Canon Law 864 nag-ingon: Every unbaptized person, and only such a person, can be baptized.) Klaro nga ang pagtulun-an sa Iglesya Katolika muhatag sa Sacramento sa Bunyag dili sa pagtakos sa pangidaron bata man o gulang na kini, kon dili tungod kay ang maong bulunyagan tawo nga wala pa mabunyagi ug ang bata tawo kini, mao nga paghimugso sa bata kita muingon naTAWO na ang bata sanglit siya TAWO man. Kay ang saad sa Bunyag dili lang niadtong dagko na nga walay bunyag kon dili iya usab sa mga bata nga wala pa mabunyagi. Kini gipahayag sa Buh 2:38 – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag sa ngalan ni Jesu-Cristo aron pasayloon ang inyong mga sala, ug madawat ninyo ang gasa sa Dios nga mao ang Espiritu Santo. Kay ang saad sa Dios alang man kaninyo (referido sa mga dagko) ug sa inyong mga anak (refirido sa mga bata).
“Juan 3:6 – Ang giinak sa tawo, tawo usab”mao kini ang nakasulat sa Biblia…Gani bisan sa gisabak pa ang maong bata diha sa taguangka sa iyang inahan gitawag na kini ug tawo dili hayop, kay sumala sa tagalog ang maong inahan nga nagsabak tawgon ug “nagdadalang tao” intonsis tawo gayud. Alang sa mga dili Katoliko naa ran a ninyo kung dili ninyo isipon na tawo ang bata, kon sa inyong hunahuna nga ang babaye nga nagsabak tawgon ninyo “nagdadalang hayop” aron lang gayud dili maapil sa pagbunyag kini dili na namo sala kay human na kamo namo gipahibalo. Busa ang mga Katoliko giisip namo nga tawo ang among kabataan ug dunay sala nga panulondon o original sin amo gayud padawaton sa Bunyag. Busa makaduda gayud nga ang mga dili Katoliko o mga Protestante nag isip sa ilang mga kabataan nga mananap o hayop o dili tawo kay dili man gayud nila e-apil sa Bunyag. “ Juan 3:5 (KJV) – Ug si Jesus mitubag , Sa pagkatinuod, sa pagkatinuod, magaingon ako kanimo, gawas kon ang tawo igaanak sa tubig ug sa Espiritu dili siya makasulod sa gingharian sa Dios”. Busa ang bata tawo man kini makatarunganon lang nga makadawat sa Bunyag aron makasulod sa gingharian sa Dios.
Ang natawo sa babaye dili hinlo, intonsis ang bata nakapanonod sa sala. “Salmo 51:5 – Dautan ako sukad ako mahimugso ug dautan ako sukad ako gipanamkon” kini gitawag ug sala nga sulundon o “original sin” nga nasunod gikan sa katigulangan. “1 Pedro 1:18 – Kay nasayud kamo nga ang gibayad ninyo gikan sa dautang pagkinabuhi nga inyo nasunod gikan sa inyong katigulangan, dili butang nga kawad-an ug bili sama sa slapi o bulawan”. Kay ang bata nabulingan sa maong sala sukad pa sa tagaungka sa iyang inahan, Isais 48:8. Busa si Job dunay pangutana mahitungod niini “ Job 25:4 (KJV) nan unsaon man sa tawo ang pagpakamatarong sa atubangan sa Dios? Kon kadtong natawo sa usa ka babaye unsaon niya ang pagkahinlo?”Kini gitagaan kasulbaran sa atong Ginoong Jesu-Kristo sa iyang pag ingon “Juan 3:5 – Si Jesus mitubag” Sultihan ko kamo: walay makasulod sa gingharian sa Dios gawas kon matawo siya pinaagi sa tubig ug sa Espiritu”. Klaro nga makasulod kita sa gingharian sa Dios nga mao ang langit kung ang tawo magpabunyag aron matangtang diha kaniya ang sala nga panulundon nga motapot kaniya nga napanunod niya sa iyang ginikanan, kini mao ang tubag sa pangutana ni Job. Ang Pin 21:27 nag ingon nga walay makasulod sa langit kung dunay gamay’ng buling sa sa sala, ug sanglit ang bata duna may sala nga panulundon o original dili gayud siya makasulod sa langit kung dili niya madawat ang Sacramento Bunyag Juan 3;5. “CCC 1250 – Born with a fallen human nature and tainted by original sin, children also have need of a new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particular manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth”. Sanglit ang Bunyag makapasaylo man sa sala (Buh 2:38), Bunyag lamang ang makapasaylo sa sala nga panulundon (original sin) nga mitapot sa bata. Busa aron makasulod sa gingharian sa langit kinahanglan niya madawat ang Bunyag.
Ang bunyag mao ang pakighiusa kang Kristo matud pa ni San Pablo diha sa Galacia 3:27. Unya kanus-a man nimo pahiusahon kang Jesus ang natawo nga bata. Imo pa ba hulaton nga siya mabungoton? Kinsa ka ba nga dili nimo paduolon ang bata kang Jesus pinaagi sa imong pagbabag kaniya nga mahiusa sa Dios pinaagi sa bunyag? Ang Luk 18:16 nag-ingon “ Pasagdi ang bata nga muduol kanako ayaw siya ug pugngi kay ang gingharian sa Dios ila sa mga sama kanila. Dili nato e-angin ang gagmayng bata sa sayup nato nga pagtulun-an pinaagi sa pagpugong nila nga dili mabunyagan. Si Ginoong Jesus nag ingon “ mahitungod niining gagmayng bata nga nagtuo kanako, maayo pa sa usa ka tawo nga hiktan ug dako nga galingang bato ang iyang liog ug itambog siya sa kinahiladman sa dagat, kaysa makaangin siya sa usa kanila sa pagpakasala- Mat 18:6.”
3) Si Kristo atong panag-ingnan, siya gibawtismuhan sa 30 na ang edad, apan kamong Katoliko bata gibunyagan. Ato ba nga sabton nga Katoliko supak sa Biblia? (gikan ni Ministro Constancio Bertuldo TACC)
Tubag ni Bro Septofel Apurado
Mahitungod sa Bunyag, dili si Kristo ang atong panag-ingnan kon dili, ang mandato gikan kang Kristo kay siya ang nagtukod sa Sacramento sa Bunyag mao kini ang pagtulun-an sa Iglesya Katolika (Canon 840 nag-ingon: The sacraments of the New Testament were instituted by Christ the Lord and entrusted to the Church… Ug ang bunyag ni Jesus nga gihimo ni Juan dili mao ang bunyag nga atong nadawat. Kay ang atong nadawat bunyag sa ngalan man ni Jesus sa ato pa sa atoridad nga gikan ni Jesus, dili sa ngalan ni Juan nga magbubunyag. Ikaduha, ang bunyag nga atong nadawat gikan sa ngalan o atoridad ni Jesus mao man pagpapas sa sala Buh 2:38, kay kon pareho lang nga bunyag ang atong nadawat ug kang Jesus, nan unsa man diay sala ni Jesus nga gibunyagan man?. Mao nga ang Katoliko bata palang bunyagan na dili na hulaton maabot ug 30 anyos kay diha sa Galacia 3:27 – Bunyag maoy pakighiusa kang Jesus. Nan kanus man nato hiusahon ang tawo ngadto kang Jesus kana bang mabunguton na siya? Mao nga bata pa lang ato na kini ibugkos diha kang Jesus nga atong Ginoo pinaagi sa bunyag.
Alang kaninyong mga protestante kon gusto gyud mo nga sundon ang bunyag nga na experience ni Jesus. 30 ba ang edad ninyo nga gibunyagan mo?, Didto ba mo nagpabunyag sa sapa sa Jordan? Si Juan Magbubunyag ba ang nag bunyag ninyo?. Mao nga ang inyong gibato sa katoliko mubalik ra gihapon ninyo.
4) Duna ba’y mabasa sa Biblia, nga bata gibunyagan? (gikan ni Bro Bobby Jalandoni SDA)
Tubag ni Bro Septofel Apurado
Implicitly duna, kini mabasa sumala sa gipasabot sa Biblia. Ang “Buhat 16:15 (Maayong Balita Biblia) nagingon: Gibunyagan siya ug ang tibuok niyang panimalay” kining pulong nga panimalay sa english hosehold. A household consists of one or more people who live in the same dwelling (nagpuyo) and also share meals or living accommodation. Busa apil diri ang bata kay usa man sa nagpuyo sa panimalay. Ug ang Dios “misaad” gayud nga apil ang bata sa bunyag ania ang mabasa sa Biblia, “Buhat 2:38-39 (Maayong Balita Biblia) 38Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan nga maghinulsol ug magpabunyag sa ngalan ni Jesu-Cristo aron pasayloon ang inyong mga sala ug madawat ninyo ang gasa sa Dios nga mao ang Espiritu Santo. 39Kay ang saad sa Dios alang man kaninyo (referido sa mga dagko) ug sa inyong mga anak (referido sa bata) ug sa tanan nga atua sa layo—ang tanan nga pagatawgon sa atong Ginoong Dios ngadto kaniya.” Kining pulong inyong mga anak sa English – children plural, child kon singular. Ang kahulugan sa child mao kini: 1) a person between birth and full growth; a boy or girl, 2) a son or daughter, 3) a baby or infant. Intonsis apil gayud ang bata sa bunyag.
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5) Katoliko supak sa Biblia, kay ato mabasa Roma 6:4 gilubong o tusmaw, apan sa katoliko wisikwisik ug bubo? (Gikan kang Pastor Potenciano Tuso – Born Again)
Tubag ni Bro Septofel Apurado
Kanang Roma 6:4 dili na nimo magamit nga sayup ang pawisikwisik o bubo, kay kanang pulong diha nga “gilubong” sa English dili man na emersion o tusmaw, “buried” man ang gigamit sa ato pa yuta. Sa inyo bang pagbawtismo inyo bang gipanglubong sa yuta ang inyong gibawtismuhan? O gitusmaw ba hinoon sa yuta? Angay nga ato mahibal-an nga ang paagi sa Katoliko sa pagbunyag mao kini, Emersion, pouring, mao kini ang nakasulat sa Canon 854 Baptism is to be conferred either by immersion or by pouring; the prescripts of the conference of bishops are to be observed. Apan dili usab sayup ang pagwisikwisik sa English sprinkle. Ania ang mabasa sa BIblia “Ezek. 36:25 – Ezekiel prophesies that God “will ‘sprinkle’ clean water on you and you shall be clean. Sa pagbunyag nato mahinlu-an man kita gikan sa kahugawan sa sala, apan takos na bisan wisik sa tubig sarang makapalimpyo kanato. Ang pagbubo dili usab sayup kay diha sa Buhat 2:17 naghisgot man ug pagbubo aron madawat ang Espiritu Santo.
6) walihan patuhu-on usa bunyagan, apan Katoliko kamong mibunyag sa batang walay buot, unsa imong ikasulti niini? (gokan ni Bert Villacenseo SDA)
Tubag ni Bro Septofel Apurado
Sakto nga walihan ug patuhu-on usa bunyagan nga atong mabasa sa Mar 16:15, kini rederido sa mga dagko kay ang ilang gitisok nga pagtuo sa bata pa sila nawala man tungod sa ilang gawasnon nga kabobot-on nga makahukom sila sa ilang kaugalingon sa pagsagop sa us aka butang o dili. Apan kung bata pa dili na kinahanglan pa walihan kay diha sa Luk 18:16 nag-ingon “ Pasagdi ang bata nga muduol kanako ayaw siya ug pugngi kay ang gingharian sa Dios ila sa mga sama kanila. Gawas niini ang bata dunay tinusok nga pagtuo dala sa iyang pagkabata, . Si Ginoong Jesus nag ingon “ mahitungod niining gagmayng bata nga ‘NAGTUO’ kanako, maayo pa sa usa ka tawo nga hiktan ug dako nga galingang bato ang iyang liog ug itambog siya sa kinahiladman sa dagat, kaysa makaangin siya sa usa kanila sa pagpakasala- Mat 18:6.” Busa takos gayud makadawat ang bata sa Sacramento sa Bunyag dili na kinahanglan hulatn pa nimo nga ma bungoton kini usa bunyagan.
7) Ang Buh 2:38 nag ingon – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag sa ngalan ni Jesu-Cristo. Klaro nga maghinulsol usa bunyagan, unya ngano inyo man bunyagan ang bata nga dili man kini makamao maghinulsol unya walay sala? (gikan ni Rodrigo Desucatan – Bible Baptist Church)
Tubag ni Bro Septofel Apurado
Ang paghinulsol iya lamang sa mga nakasala sa akto kon actual sin, sala nga gihimo mismo sa tawo busa gitawag siyag makasasala. Busa ko dagko na bunyagan kinahanglan usab may paghinolsol mao kana ang giingon sa Buh 2:38 – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan MAGHINOLSOL, ug magpabunyag sa ngalan ni Jesu-Cristo aron pasayloon ang inyong mga sala, ug madawat ninyo ang gasa sa Dios nga mao ang Espiritu Santo. Kay ang saad sa Dios alang man kaninyo (referido sa mga dagko) ug sa inyong mga anak (refirido sa mga bata). Ang mga bata duna usab silay sala apan sala kini nga dili nila binuhatan gitawag kini ug Sala nga Panulundon, DILI KNI NILA HINOLSULAN kay dili man sila ang gahimo niini sa akto igo ra kini mitapot kanila tungod sa tunglo sa unang ginikanan. . “CCC 1250 – Born with a fallen human nature and tainted by original sin, children also have need of a new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particular manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth”. Sanglit ang Bunyag makapasaylo man sa sala (Buh 2:38), Bunyag lamang ang makapasaylo sa sala nga panulundon (original sin) nga mitapot sa bata. Busa aron makasulod sa gingharian sa langit kinahanglan niya madawat ang Bunyag.
8) Ang Buh 2:38 – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag sa ngalan ni Jesu-Cristo apan ngano man kamong Katoliko nag bawtismo sa ngalan sa Amahan, Anak ug Espiritu Santo? (gikan ni Bro Panpilo Jabaga – Pentecostal 4th watch)
Tubag ni Bro Septofel Apurado
Ang Buh 2:38 nag ingon ‘Magbunyag sa ngalan ni Jesus” kini usa ka atoridad nga gikan kang Jesus kanang bunyaga, ug pagsiguro nga dili ni gikan sa atoridad ni Juan nga Magbubunyag, kay si Juan baya unang namunyag kay sa mga apostoles gani siya ang nagbunyag kang Jesus. Sa ato pa atong masabot nga ang Katoliko nagbunyag sa ngalan ni Jesus dili sa ngalan ni Juan Magbubunyag. Ug sa paghimo sa Katoliko sa pagbunyag gilitok sa Katoiko ang gisugo sa Ginoo. Mat 28: Busa panlakaw kamo ngadto sa tanang katawhan sa tibuook kalibutan ug himoa sila akong tinun-an, bunyagi sila sa NGALAN SA AMAHAN, SA ANAK UG SA ESPIRITU SANTO…. Busa kini gisunod sa mga Katoliko kay sugo man sa naghatag ug atoridad nga si Ginoong Jesus Kristo nga Dios ug tawong matuod. Buhat 5:29 Kinahanglan sundon ang Dios dili tawo. Buha 21:14 ug matuman ang pagbuot sa Ginoo. Busa ang atong kaparian muingon diha sa pagbunyag “ BUNYAGAN KO IKAW SA NGALAN SA AMAHAN, SA ANAK, UG SA ESPIRITU SANTO” Kay ang virtud sa atoridad nga iyang gihuptan bunyag man sa ngalan ni Jesus.
9) Luk 18:16 nga ang Gingharian sa Dios ila sa mga bata . kung ang Gingharian sa langit iya na sa mga bata kinahanglan pa ba diay sila bunyagan ? (gikan usa sa mga protestante, wala nagpaila)
Tubag ni Bro Septofel Apurado
Ang Luk 18:16 naghisgot nga ang Gingharian sa Dios ila sa mga bata, buot pasabot niana,ila ang Gingharian sa Dios diha sa “KAHIMTANG’ kay naa pa man sila sa kalibutan kay ang “KAHINGPITAN” niini human man sa ilang lawasnong kamatayon kong matangtang na diha kanila ang sala nga panulundon nga mapapas lamang pinaagi sa bunyag. Mao nga kon ato basahon diha sa maong versekulo nag ingon, “ Pasagdi ang bata muduol Kanako (kang Jesus) intonsis “KINAHANGLAN SIYA BUNYAGAN”. Nan nganong inyo man pugngan ang bata nga bunyagan nga diha Galacia 3:27 ang Bunyag maoy pakighiusa kang Jesus. Dili nato e-angin ang gagmayng bata sa sayup nato nga pagtulun-an pinaagi sa pagpugong nila nga dili mabunyagan. Si Ginoong Jesus nag ingon “ mahitungod niining gagmayng bata nga nagtuo kanako, maayo pa sa usa ka tawo nga hiktan ug dako nga galingang bato ang iyang liog ug itambog siya sa kinahiladman sa dagat, kaysa makaangin siya sa usa kanila sa pagpakasala- Mat 18:6.” Diha “Juan 3:5 – Si Jesus mitubag” Sultihan ko kamo: walay makasulod sa gingharian sa Dios gawas kon matawo siya pinaagi sa tubig ug sa Espiritu”. Klaro nga makasulod kita sa gingharian sa Dios nga mao ang langit kung ang tawo magpabunyag aron matangtang diha kaniya ang sala nga panulundon nga mitapot kaniya nga napanunod niya sa iyang ginikanan, kini mao ang tubag sa pangutana ni Job. Ang Pin 21:27 nag ingon nga walay makasulod sa langit diha sa kahingpitan kung dunay gamay’ng buling sa sa sala, ug sanglit ang bata duna may sala nga panulundon o original sin dili gayud siya makasulod sa langit kung dili niya madawat ang Sacramento Bunyag Juan 3;5. “CCC 1250 – Born with a fallen human nature and tainted by original sin, children also have need of a new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particular manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth”. Sanglit ang Bunyag makapasaylo man sa sala (Buh 2:38), Bunyag lamang ang makapasaylo sa sala nga panulundon (original sin) nga mitapot sa bata. Busa aron maangkon sa bata ang kahingpitan nga gingharian sa langit kinahanglan niya madawat ang Bunyag.
10) Ang Buh 2:38 nag ingon – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag. ‘ ang pangutana mao kini, ang bata wa na nagpabunyag inyo na gipabunyagan, lahi ang nagpabunyag sa gipabunyagan, kay ang nagpabunyag siya mismo ang nagpabunyag apan ang bata kamo man hinoon ang nagpabunyag sukwahe sa Buh 2:38, unsa imo ikasulti ani? (Gikan ni Pelame Tuso – Born Again)
Tubag ni Bro Septofel Apurado
Dili importante nga siya gipabunyagan o nagpabunyag kay ang tuyo sa bunyag pagpapas man sa sala aron maangkon ang kaluwasan diha sa Buh 2:38 – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag sa ngalan ni Jesu-Cristo “ARON PASAYLO-ON ANG INYONG MGA SALA”, ug madawat ninyo ang gasa sa Dios nga mao ang Espiritu Santo. Kay ang saad sa Dios alang man kaninyo (referido sa mga dagko) ug sa inyong mga anak (refirido sa mga bata). Di bale magpabunyag o gipabunyagan basta maangkon sa bata o hamtong ang “KAPASAYLO-ANSA SALA” nga maghatud kaniya sa Gingharian sa Dios Juan 3:5.
Refferences
CCC 1250 – Born with a fallen human nature and tainted by original sin, children also have need of a new birth in Baptism to be freed from the power of darkness and brought into the realm of the freedom of the children of God, to which all men are called. The sheer gratuitousness of the grace of salvation is particular manifest in infant Baptism. The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth
Buh 2:38 – Unya miingon si Pedro kanila, “Ang tagsatagsa kaninyo kinahanglan maghinulsol, ug magpabunyag sa ngalan ni Jesu-Cristo aron pasayloon ang inyong mga sala, ug madawat ninyo ang gasa sa Dios nga mao ang Espiritu Santo. Kay ang saad sa Dios alang man kaninyo (referido sa mga dagko) ug sa inyong mga anak (refirido sa mga bata).
Salmo 51:5 – Dautan ako sukad ako mahimugso ug dautan ako sukad ako gipanamkon” kini gitawag ug sala nga sulundon o “original sin” nga nasunod gikan sa katigulangan.
1 Pedro 1:18 – Kay nasayud kamo nga ang gibayad ninyo gikan sa dautang pagkinabuhi nga inyo nasunod gikan sa inyong katigulangan, dili butang nga kad-an ug bili sama sa slapi o bulawan
Job 25:4 (KJV) nan unsaon man sa tawo ang pagpakamatarong sa atubangan sa Dios? Kon kadtong natawo sa us aka babaye unsaon niya ang pagkahinlo?
Juan 3:6 – Ang giinak sa tawo, tawo usab
Mat 18:6 – mahitungod niining gagmayng bata nga nagtuo kanako, maayo pa sa us aka tawo nga hiktan ug dako nga galingang bata ang iyang liog ug itambog siya sa kinahiladman sa dagat, kaysa makaangin siya sa usa kanila sa pagpakasa
Galacia 3:27 – Bunyag maoy pakighiusa kang Jesus
KOMENTARYO SA MAT 16: 21-23
KOMENTARYO NI BRO SEPTOFEL APURADO SA MAT 16: 21-23
Miliso si Jesus ug miingon kang Pedro, ‘Pahawa, Satanas! Nagbabag ka kanako, kay ang imong hunahuna sa tawo ug dili sa Dios.
Mga objection sa mga dili Katoliko ug mga Protestante.
Dinhi atong nakita nga ang mga kaaway sa Dios mugamit usab ug kasulatan gikan sa Biblia aron pag tuis sa mga maayong mensahe aron himoon kining daotan painaagi sa pag ataki sa suluguon sa Dios nga mao ang Santo Papa. Ilang ipasangil nga si Pedro nga maoy gisaligan ni Ginoong Jesu-Kristo nga pangaulo sa Iglesya himuon nilang Satanas pinaagi sa pag gamit sa maong versikoo. Ilang ipalutaw nga ang gitudlo ni Ginoong Jesus-Kristo nga pangulo sa mga apostoles ug sa Iglesya mao si Satanas kay humana man nila gipasngil nga si Pedro mao si Satanas.
Komentaryo:
Busa masabot nga dili lang ang Santo Papa maoy ilang giataki sa ilang tinumtumong sugilanon, ila usab giataki si Kristo nga atong Ginoo nga maoy nagtudlo kang Pedro nga mag atiman sa Iglesya Juan 21: 15- 17.Ang Deut 32:4 nag ingon “ The Lord is your mighty defender, perfect and just in all his ways…. “ tataw nga ang Dios perfect kon hingpit siya, kini usa sa kinaiya sa iyang pagka-Dios. Ang mga apostoles giila nga pangulo sa Iglesya nga gitukod sa atong Ginoo, ug diha sa laray sa maong mga pangulo sa Iglesya, Siya mipili ug laing pangulo aron mangulo usab sa mga maong mga pangulo, ug kini mao si Pedro. Ang Buhat 15:7 Si Pedro miingon ngadto sa mga kauban niyang mga apostoles “ Mga igsoon, kamo nakahibalo nga kaniadto gipili ako sa Dios gikan kaninyo aron magwali sa Maayong balita…”. Ang maong sugo naglangkob sa tulo ka hut-ong sa Iglesya, kini ang mga Kanero gikan sa gagmay, dakodako ug mga dagko nga karnero nga mao ang mga yanong membro sa Iglesya, mga kaparian ug Kardinal maoy pakan-on ug atimanun ni Pedro sumala sa sugo ni Ginoong Jesu-Kristo diha sa Juan 21: 15- 17. Kung atong dawaton sa walay pag-uyon ang mga ataki ug objection sa mga Protestante ug uban pa nga dili Katoliko ilang ipalutaw nga si Pedro Satanas, ato ba sabton nga ang Dios mipili ni Satanas aron pag atiman ug pagpakaon ang mga membro sa Iglesya? Dili gayud, sanglit ang Dios hingpit man Deut 32:4. Ang dako nga mensahe sa Ebanghelyo ni San Mateo kapitolo 16 mao nga si Kristo mipili ni Pedro nga maoy batong haligi sa pamag-ang sa Iglesya, ug iya kining gitagaan sa dakong aturidad pinaagi sa paghatag niya say awe sa Gngharian sa Langit. Ang yawe nagsimbolo sa dakong aturidad Isa 22:22. Ikaduha iya kini gitagaan ug grasya nga dili maduol ni Satanas human niya papahawaa si Satanas nga nagsunodsunod ni Pedro diha sa versekulo 23. Busa dili na gayud makapaduol si Satanas sa Santo Papa kay si Kristo mismo ang nagpapahawa niini “Mat 16:23 Miliso si Jesus ug miingon kang Pedro, ‘Pahawa, Satanas! Nagbabag ka kanako, kay ang imong hunahuna sa tawo ug dili sa Dios”. Sanglit dugay na gipangayu ni Satanas si pedro diha kang Kristo apan wala niya kini tugti ug sa katapusan iya kining gipapahawa ug gipasalgan ni Kristo nga iya kining e ampo. Mismo si Ginoong Jesus-Kristo ang mag ampo alang kang Pedro ug aron maoy maglig-on sa iyang mga Igsoon Luk 22:31-32.
Mga Pangutana:
1) Ang inyong Santo Papa gihinganlan ug Satanas sa Ginoo diha sa Mat 16:23 unsa imong ikasulti niini? (gikan ni Mrs Emilina Traya sa Iglesya ni Manalo).
Tubag: Diha sa maong kapitolo humana giilisan ug pangalan ni Kristo si Simon nga iyang gihinganlan ug Pedro. Pedro ang unang gipangalan ni Kristo sa iyang unang Santo Papa sa Iglesya. Diha sa versekulo 23, dili si Pedro ang gipapahawa kon dili si Satanas nga nagsunodsunod kang Pedro aron iyang tintalon ang panghunahuna Pedro apan wala siya molampos kay gipapahawa man siya ni Kristo ug sukad karon dili na gayud makapaduol si Satanas ngadto sa Santo Papa.
2) Miliso si Jesus si ug miingon kang Pedro, Pahawa, Satanas… maoy nabasa sa Mat 16:23, klaro man kaayo nga litra por litra nga si Pedro nga inyong Santo Papa gihinganlan ug Satanas ni Kristo ug gipapahawa. (follow up question ni Mrs Emilina Traya sa Iglesya ni Manalo).
Tubag: walay mabasa sa Mat 16:23 nga si Pedro gipapahawa sa Ginoo, ang mabasa diha nga ang gipapahawa si Satanas kay sigi’g panintal sa hunahuna ni Pedro busa siya gipapahawa ni Kristo. Ikaduha walay mabasa sa Mat 16:23 nga si Pedro nga gihinganlan ug Satanas klaro man kaayo na “Miliso si Jesus ug miingon kang Pedro” wala giingon miliso siya kang Satanas. Sama pananglit kung gusto nimo patyon ang lamok nga mibatog kang Pedro alangan naman kung sa ka Juan ka moliso.
MGA ILIMNUN O BINO, WALA GIDILI, APAN AYAW PASUBRA-E
Sinulat ni Bro Septofel Apurado
Pasiuna
Kining mobo nga artikulo, gihimo aron paghatag ug katinawan sa barauganan sa Simbahang Katoliko mahitungod sa mga ilimnun nga makahubog, ug aron sa pagtubag sa mga pagsupak niini sa mga Protestante ug dili mga dili Katoliko.
1) Kamong mga Katoliko, sigi’g inum ug ilimnun makahubog, nga gidili sa Biblia, unsa imong ikasulto niini? (Gikan ni Edgar Holares, SDA)
Walay mabasa sa Biblia nga ang pag inum gidili. Ang mabasa sa Biblia nga gidili mao ang pagkapalahubog Gal 5:21. Busa mahimong muinum ka, mahimo usab nga dili ka muinum, pareho kining wala gidili kay ang pag-inum walay labot sa kaluwasan. Diha sa Roma 14:17 tin-aw nga nag ingon nga ang Gingahari-an sa Dios dili pagkaon ug pag-inum kon dili pagkamatarong, kalipay nga gihatag sa Espiritu Santo. Gani kadtong gihimo ni Ginoong Jesu-Kristo nga unum ka tadyaw’ng bino didto sa kasal sa Cana ‘Juan 2:7-10, wala kini gipayabo, kini gidalit gayud sa mga bisita kay wala may protestante atong panahuna, kay kon duna pay protestante didto sigurado ko nga human ug himo sa Ginoo sa unum ka tadyaw nga bino, giyabo ra pud sa mga way batasan nga mga Protestante nga mga kanahan dagko.
Tanan nga butang kon kini subra na sa gikinahanglan sa lawas maoy makadaot. Bisan pagkaon, tubig, gatas lakip na ang bino ug uban pa kon kini subra na, makadaot gayud. Apan kon ikaw muinum agig paglipay sa gasa sa Dios nga atong naangkon dili kini sayop, kay diha sa Eccl 3:13 hayag nga giingon mangaon kita ug mag inum, ug pahimuslan ta ang atong higayun, kay gasa kini sa Dios.
Ang pag hubog ug ang pagkapalahubog kini managlahi, kay ang palahubog kini usa ka abuso sa lawas lagmit makahimo ug kasamok “Pan 18:29-30” ug kining pagkapalahubog maoy gidili “Gal 5:21”. Apan ang pagkahubog epekto lamang sa kinaiya sa bino o ilimnun nga makahubog ug ang “pagkahubog dili kini dautan”, kay kon isipin nato nga dautan ang paghubog sama nga atong giisip nga ang Dios sama’g dautan. Ang “ Salmo 78:65 nag ingon, Unya mimata ang GINOO daw gikan sa pagkatulog, sama siya sa kusgang tawo nga nahubog sa bino. Gani ang si apostol Pablo iya gigamit ang bino alang sa maayong panglawas. “ 1 Tim 5:23 Ayaw na pag inum ug tubig lamang inum usab ug dyutay’ng bino aron kahilisan ka, sanglit kanunay ka mang nasakit. “Kay ang labing mahinungdanong kinahanglan sa kinabuhi mao kini; tubig, kalayo, puthaw ug asin, harina dugos ug gatas, bino sapot ug lana Sirac 39:26”.
2) Naas a Biblia giingon , ayaw pag inum ug bino —— — busa gidili gayud? (gikan ni Melvin Tores, Baptist Church)
Wala nimo tiwasa pagbasa, ayaw inum ug bino kon ikaw buntis o nagsabak, ania ang nakasulat ————.
3) Mga katoliko muinum ug bino, buot pasabot mga ulit ug palahubog. (gikan ni Pelame Tuso, Baptist Church)
Walay doktrina sa Katoliko nga nag ingon nga magpalahubog ka. Dili nato sabton nga kay mikaon ug kalan-on matawag kana ug hangul sa pagkaon, sa samang higayun dili usab nato sabton nga tungod kay muinum ka ug bino matawag kana ug ulit ug palahubog. Imong gipasanginlan nga palahubog ang mga Katoliko nga muinum ug bino sama sa pasangil nga inyong gihimo sa magtutukod sa Katoliko nga si Ginoong Jesu-Kristo. Diha sa Mat 11:19 nakadawat usab sa maong pasangil ang Ginoong Jesu-Kristo sa inyong gihimo nga pasangil sa Katoliko nga iyang gitukod kini nagkanayun “Mianhi ang Anak sa Tawo (Jesus Christ) Siya mikaon ug mi inum, ug ang tanan nag ingon, tan awa ninyo kining tawhanan ulit ug palahubog. Gani kadtong gihimo ni Ginoong Jesu-Kristo nga unum ka tadyaw’ng bino didto sa kasal sa Cana ‘Juan 2:7-10, wala kini gipayabo, kini gidalit gayud sa mga bisita kay wala may protestante atong panahuna, kay kon duna pay protestante didto sigurado ko nga human ug himo sa Ginoo sa unum ka tadyaw nga bino, giyabo ra pud sa mga way batasan nga mga Protestante nga mga kanahan dagko.
4) Kanang giingon nga pulong nga “inum” sa Mat 11:19 dili mana bino, tubig mana, “Kaon ug inum ug tubig”? (gikan ni Karl Magkagud, Apostolic Church)
Kini usa ka fallacy nga giawag ug “Non Sequitur” muingon mo nga wala miinum ug bino, apan sa laing bahin muingon mo palahubog. Kon tubig ang gipasabot sa Mat 11:19 nganong inyo man giingon nga si Jesus inot siya ug palahubog, nga tubig ramana kaha. Ang ilimnun nga gipasabot diha sa Biblia referido kini sa bino. Ang “Num 15: 7, 13” nag ingon “ paghalad usab ug ilimnun nga duha ka litrong bino” ug ang bino nga gihisgutan diha sa Biblia makahubog, ania ang mabasa sa Biblia diha sa “Jer 13:13 Ingna sila nga ako ang Ginoo, nag-ngon nga hubgon ko sa bino ang tanang molopio niining nasura” ug ang Ginoo dili mamakak, “2 Ped 2:22”, sigurado mahubog gyud ka sa bino.
5) Walay mabasa nga ang Dios nag ingon, pa imna sila ug bino apan Katoliko kusog motagay sa bino bisan gidili? (gikan ni Susan Palaypay sa Pentecostal 4th watch)
Ang walay mabasa kanang imong giingon nga ang bino gidili, apan sigi ka ug tagawtaw nga gidili ang bino. Diha sa “Jer 35:2,5 nag ingon ang Dios, paimna sila’g bino, ug gitagaan ug kopa ug mga pitser nga puno sa bino” tan awa ra pinitser man gani diay ang ipa-inum.
6) Wala tiwasa pagbasa ang “Jer 35: 2-5” nganong dili man nimo dritsuon sa versikulo 6 nga nag ingon “ dili mi muinum sa bino”. Nganong imo man taguan ang maong versikulo. Mao nga daghan katalagman karon nga natabo tungod aning mga Katoliko masinupakon sigi’g inum sa bino? (Follow – up question gikan ni Susan Palaypay sa Pentecostal 4th watch)
Dili makapausab sa dignidad sa akong tubag bisan pa ug basahon lahos sa versikulo 6 sa Jer 35:2-5. Kini ang mibalibad sa pag inum sa bino nga sugo sa Dios, mao kini ang mga masinupakon pareho ninyo. Miingon na ang Ginoo nga paimna sila’g bino apan mibalibad kamo diha sa versikulo 6. Kon imo pa gyud kining ilahos hangtud versikulo 13 hangtud 15, wala mahimuot ang Dios nga mibalibad sila sa pag inum sa bino, kay mas ilang gituman ang ilang katigulangan nga dili manginum ug bino, kaysa sugo sa Ginoo nga pa imnun sila ug bino. Ug tungod niini diha sa versiculo 17 nag ingon, “Gipahamtangan sila ug katalagman”. Busa milutaw nga ang Dios mipahamtang ug katalagman dili niadtong miinum sa bino, kon dili, gumikan adtong wala miinum sa bino.
7) Diha sa kasal sa Cana, Ang tadyaw sa tubig nga nahimong bino dili makahubog. Ang bino nga gipasabot diha gatas. (gikan ni Pastor Pablo, universal Church of Christ)
Walay mabasa sa Biblia nga ang bino dili makahubog. Ang bino posibling dili ka mahubog sa gamay nga pag inum. Apan ang bino diha gayud uban sa iyang kinaiya nga makahubog nga mao iyang pagkamao, kay kon dili na makahubog iyang kinaiya mawala usab ang iyang pagkamao nga makahubog ug dili na siya matawag ug bino. Diha sa biblia kon maghisgot ka ug bino nga ilimnun kini makahubog gayud, ug ang kasal sa Cana daan na gipagnagna sa Daang Tugon pinaagig sambingay ug ang bino makahubog gayud, ania ang pasahe sa Biblia “ Jer 13:12-13 Jeremias sultihi ang katawhan sa Israel nga ako, ang GINOONG Dios, nag ingon: Kinahanglan pun-og bino ang tanang tadyaw nga sudlanag bino, ingna sila nga ako, ang GINOO, nag ingon nga hubgon ko sa bino ang tanang molopyo niining nasora”.
8) Kanang bino nga gihisgutan nga naa sa tadyaw dili kana bino, gatas kana. (gikan ni Pastor Pablo, universal Church of Christ)
Ang mabasa sa Biblia diha sa kasal sa Cana, dili gatas, kini bino. Wala sa batasan sa mga Judeo nga kon dunay kasal idalit pag una ang labing maayong gatas silbing ilimnun. Ania ang kaasuyan diha sa Biblia ‘ Luk 2:10 nabatasan sa kadaghanan ang pagdalit ug una sa sa labing maayong bino, ug kon makainum na pag ayu ang bisita anha pa idalit ang bino nga dili maayo kaayo”. Busa tataw bino gayud ug walay gamay’ng presensya sa gatas, kay ang bino ug gatas managkalahi “Isa 55:1 palit kamo ug bino ug gatas”.
9) Pagtulun-an sa Katoliko ang bino wala gidili, kon muinum ka ug bino moaabot gyud ang punto nga ikaw mahubog, diha sa Gal 5:21 wala kahimut-e sa Dios ang mga palahubog ug walay luna sa Langit. Unsa imong ikasulti mahitungod niini? (gikan ni Fretz Mayor, Dose ka banay sa Esrael, Dios Amahan)
Ang Gal 5:21 wala naghisgot ug pagkhubog. Kini naghisgot ug pagkapalahubog. Ang pag hubog ug ang pagkapalahubog kini managlahi, kay ang pagkapalahubog kini usa ka abuso sa lawas lagmit makahimo ug kasamok “Pan 18:29-30” ug kining pagkapalahubog maoy gidili “Gal 5:21”. Apan ang pagkahubog epekto lamang sa kinaiya sa bino o ilimnun nga makahubog ug ang “pagkahubog dili kini dautan”, kay kon isipin nato nga dautan ang paghubog sama nga atong giisip nga ang Dios sama’g dautan. Ang “ Salmo 78:65 nag ingon, Unya mimata ang GINOO daw gikan sa pagkatulog, sama siya sa kusgang tawo nga nahubog sa bino. . Diha sa “Jer 35:2,5 nag ingon ang Dios, paimna sila’g bino, ug gitagaan ug kopa ug mga pitser nga puno sa bino”, dili kaha ka mahubog niini nga pinitser man ang bino!. ““ Jer 13:12-13 Jeremias sultihi ang katawhan sa Israel nga ako, ang GINOONG Dios, nag ingon: Kinahanglan pun-og bino ang tanang tadyaw nga sudlanag bino, ingna sila nga ako, ang GINOO, nag ingon nga hubgon ko sa bino ang tanang molopyo niining nasora”.
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