Catholic Billionaire Gives Away 90% of his Money

Bogotá, Colombia, Mar 30, 2010 / 01:54 pm (Story from CNA)

Albert Gubay, an 82-year-old English billionaire has pledged all but $15 million of his $1.1 billion fortune to charity, fulfilling a promise made to God while he was still poor.

When he got out of the Royal Navy after WWII with the clothes on his back and roughly $120, he told God, “Make me a millionaire and you can have half of my money,” reports the British Broadcasting Corporation (BBC). The Welsh-born Gubay went on to found a supermarket chain, which he later sold for $28 million.

Gubay, who is number 880 on the Forbes list of the world’s billionaires, has kept his promise and donated $1.1 billion to a charitable trust. According to Portafolio.com.co, “The trust to which the money has been donated will distribute more or less half of the money to projects associated with the Catholic Church.” The other half of the money will be distributed at the discretion of the trust’s board members.

It is reported that Gubay is keeping $15 million to live off for the remainder of his life. Gubay, a practicing Catholic, currently resides on the Isle of Man in the United Kingdom.

The Seven Gifts of the Holy Spirit in Scripture and Tradition

Catholic theology follows Isaiah 11:2-3 in enumerating the "Seven Gifts of the Holy Spirit."

The Hebrew version lists six gifts; however, the Septuagint Greek text (which the Apostles and the Catholic Church hold as privileged) lists seven gifts of the Holy Spirit:

Hebrew Version:
The Spirit of the LORD will rest on Him,
The spirit of (1) wisdom and (2) understanding,
The spirit of (3) counsel and (4) fortitude,
The spirit of (5) knowledge and the (6) fear of the LORD.

Greek Septuagint (and Latin Vulgate) Version:
And the Spirit of the Lord shall rest upon Him,
the Spirit of (1) wisdom, and of (2) understanding,
the Spirit of (3) counsel, and of (4) fortitude,
the Spirit of (5) knowledge, and of (6) piety.
And he shall be filled with the Spirit of the (7) fear of the Lord.

This list runs thus:

1. Wisdom
2. Understanding
3. Counsel
4. Fortitude
5. Knowledge
6. Piety
7. Fear of the Lord

Saint Augustine's "Steps to Wisdom" in De doctrina christiana Book 2, Chapter 7 are arranged on this schema. Here's a little piece that I wrote on how Augustine employs this: Augustine's Seven Steps to Wisdom and the Gifts of the Holy Spirit

Today is my birthday!

Today's my birthday. Please say a prayer for me: an Our Father or Hail Mary would be wonderful.

Godspeed,
Taylor

Christopher Hitchens Dissing the Pope (and My Response)

Photo of Christopher Hitchens

Our favorite atheist Christopher Hitchens' is attacking Pope Benedict XVI over at slate.com with this article: "Tear Down That Wall."

Hitchens criticizes secret oaths and Benedict's global pastoral "secrecy policy" when he served as the head of the Congregation for the Doctrine of the Faith.

The anti-Catholics make much of this so-called "secrecy oath" enforced by Ratzinger. Here's what it entails. If a bishop or priest hears a confession about child abuse, he can never speak of it. Period. This is the Catholic Faith. It concerns the absolute silence and seal of the confessional. This silenc refers to the sacrosanct aspect of the sacrament of penance. Ratzinger reminded bishops and priests to keep confessions sacred and silent. This is one issue.

The second issue is that bishops have reassigned pedophiles after the latter abused other human beings. Thus is bad. Evil. Understandably, the psychology of the past decades argued in favor of therapy and transformation of the offenders. Now we know that pedophilia isn't something so easily shaken. I grant that false notions of psychotherapy reduce culpability, but the Church should follow the criteria of Saint Paul regarding clergy - not that of pop-psychology. Clearly, any man who abuses the order of priest in order to injure other people (sexually or otherwise) should not be allowed to exercise the ministry of Christ. Such a man is a wolf - not a shepherd.

Regarding the first issue (keeping sins mentioned in confession secret), I defend the Church 100%. What is said in confession can't be made public and can't be used in courts of law. On the second issue (reassigning known sexual offenders to pastoral assignments), I'm not sympathetic in the least. As a father of five beautiful and precious children, I would be madder than hell if a priest used the pretenses of spiritual intimacy to touch or abuse my child. I would be even more hurt if the priest had a known record of it and had been reassigned to my parish. If a priest abuses someone, he should be removed straight away. Forgiveness? Yes. Re-established to a place of intimacy and trust. Never.

Anyway, back to Hitchens. Hitchens, as per usual, is being sinister by blurring the distinction between secrecy in the confessional and other abuses, such as reassignement. The result is that stories like his confuse the public and make it look as if there has been a systematic procedure of lying and cover-ups from the Holy Father all the way down to the parishes.

I'm even more saddened that many of my Protestant friends trust Hitchens and the New York Times in their reporting of the story.

I'm surprised that Christians and conservatives will trust the New York Times (& other liberal rags) on the Catholic Church coverage, but decry the liberal media when it says something negative about Sarah Palin. Since when do we expect a unbiased journalism from the media outlets?

Let's pray for the Holy Church. Let's pray for Pope Benedict. Let's be honest about the details.

Comments are open. Let them role - but please be polite. If you're going to say something mean or negative, please find another blog.

Godspeed,
Taylor Marshall

The Passover as a Symbol of a Symbol (Saint Gregory Nazianzus)

The following is a brilliant description of the Eucharist by Saint Gregory Nazianzus. Here, our saint explains how Christians continue to eat the Passover "in a more perfect way" (as also I described here):

"We are soon going to share in the Passover, and although we still do so only in a symbolic way, the symbolism already has more clarity than it possessed in former times because, under the law, the Passover was, if I may dare to say so, only a symbol of a symbol. Before long, however, when the Word drinks the new wine with us in the kingdom of his Father, we shall be keeping the Passover in a yet more perfect way, and with deeper understanding. He will then reveal to us and make clear what he has so far only partially disclosed. For this wine, so familiar to us now, is eternally new."

- Saint Gregory of Nazianzus, Oratio 45: 23-24

Lest any Protestant think that Saint Gregory taught that the Eucharist was merely "symbolic" - and not the true flesh of Christ, he should first read about the Greek word symbolon as used by the Church Fathers:

Redefining Theological "Symbolism" (St. Maximus the Confessor)

Who is the Saint Closest to the Sacred Heart?

Father Joseph McShane of the Franciscans of the Immaculate told me this story:

Saint Margaret Mary Alacoque asked the Sacred Heart of Jesus which was the saint closest to His Sacred Heart in Heaven...A cloud a peered and out stepped Saint Francis. Jesus said this is the saint closest to my heart in heaven...

I told the Dominicans this story and they said "Ya, but Saint Thomas Aquinas was closest to His head!"

Pretty funny. Thank you Father Joseph McShane for sharing this!

Would Christ Have Become Man If Man Had Not Sinned?

Happy feast day of Annunciation. Today we remember and celebrate how the angel Gabriel came to Our Lady saying, "Hail full of grace!"

Our Lady pronounced her "fiat" or "amen," and the divine Word of God was made flesh in her holy and immaculate womb. God became man. He who was rich became poor so that we might become rich.

A common question in scholastic discussions centered on whether the Divine Logos would have become man, even if Adam had not sinned.

Saint Thomas Aquinas discusses this at Summa theologiae III, q. 1, a. 3: "Whether, if man had not sinned, God would have become incarnate?"

Saint Thomas follows Saint Augustine in stating that God would not have become incarnate had man not sinned:

"Therefore, if man had not sinned, the Son of Man would not have come" 

- St Augustine, De Verbo Apost. 8, 2.

Thomas also cites the traditional blessing of the Paschal candle, which we still recite, as evidence of a conditional incarnation: "O happy fault, that merited such and so great a Redeemer!" Both sources suggest that human sin occasioned the incarnation of Christ.

However, Thomas also adds this: "And yet the power of God is not limited to this; even had sin not existed, God could have become incarnate."

Saint Thomas Aquinas thus grants that God could have become incarnate regardless of sin. However, it is Thomas' position that that sin occasioned the incarnation.

I was recently challenged to reassess this on account of something written by Saint Albert the Great - the master and teacher of Aquinas. Saint Albert teaches that the Divine Logos would have become man even if man had not sinned:

"I believe that the Son of God would have become man even if there had been no sin...Nevertheless, on this subject I say nothing in a definitive manner; but I believe that what I said is more in harmony with the piety of faith." 

"Credo quod Filius Dei factus fuisset homo, etiamsi numquam fuisset peccatum...tamen nihil de hoc asserendo dico : sed credo hoc quod dixi, magis concordare pietati fidei."

- St Albertus Magnus, III In Sententiarum d. 20, a. 4

Saint Francis de Sales and Saint Lawrence of Brindisi (both official doctors of the Catholic Church) also held to the thesis that the Incarnation of Christ would have occurred even if man had never sinned.

They reason there is nature, grace, and glory. God's assumption of a human nature entails that Christ's created soul beholds the beatific vision from the moment of its existence. By participating in this reality - the participation of the created in the beatitude of God - angels and men are also able to participate in the divine beatitude.

In this scenario, glory and beatitude depend on the Incarnation. Now if sin was the sole occasion of the incarnation, then sin was necessary - yet this is blasphemy. This also entails that Christ's humanity is conditioned by rebellion and sin.

We must also ask a few more questions.

Is the light of glory granted to us in and through the created soul of Christ or not? If the light of glory for beatitude is granted to us in and through the soul of Christ, then it seems that the incarnation of Christ is necessary for the beatitude of the angels and the beatitude of humans. If that is the case and if God willed to share His divine beatitude with angels and humans, then the incarnation would have happened whether there was sin or not.

Creation is contingent. The Incarnation is contingent. However, might the creation be ordered to the incarnation? Is not creation created in and through and for Christ? So then, might the goal and purpose of creation be the incarnation and the sharing of beatitude with creatures?

My mind is about to explode. These things are beyond my weak intellect.

Have a happy and holy feast of the Annunciation,

Sincerely in Christ through Mary,

Taylor Marshall

PS: If Albert, Scotus, Lawrence, and Francis de Sales are correct about the unconditional incarnation of Christ (that Christ would have become man even if men didn't sin), then the creation of a human mother of the Divine Word (“Theotokos”) is also something not occasioned by sin. This further elevates that status of the Blessed Mother and highlights her place in the eternal plan of God.

PPS: The "happy fault" or "felix culpa" formula of the Paschal candle blessing may be interpreted as referring to meriting the the incarnate Christ as "Redeemer" - not necessarily the incarnation of Christ as man per se. Some may not find this satisfactory, but it certainly doesn't do violence to the text of the Exultet.

The Holy Bible: NASCAR Edition "Gentlemen start your engines!"

You might think that this is a joke, but amazon.com proves that it is for real: The NASCAR Bible.

Saint Paul said that the Christian life was like a race - but maybe this is taking it a bit too far...

Cool Painting of Saint Francis and Blessed John Duns Scotus

I just found this painting and found it interesting. It's Saint Francis of Assisi and Blessed John Duns Scotus venerating the Immaculate Mother of God.

Does anyone know who painted it or where it is located?

The Levites and Priests of the New Covenant (Words from Saint Leo the Great)

Pope Saint Leo the Great,
Reigned from Peter's Chair 440-61
Later in 2010, my new book The Catholic Perspective on Paul (Vol 2 in "The Catholic Origins of Catholic Christianity") will become available. The new book seeks to defend the "old perspective on Paul" - not the "older perspective" of Luther and Calvin - but rather the "oldest perspective" of the primitive Catholic Church, namely, that Saint Paul is a theologian who is sacramental, a churchman who is hierarchical, a mystic who is orthodox.

The book contains a chapter on the sacerdotal priesthood as articulated by Saint Paul. Here's a free podcast that I recorded if you're interested in this subject: Was Paul a Catholic Priest?

Many scholars believe that that the idea of a Christian sacrificial priesthood developed later and was not apostolic. However, I seek to demonstrate that it is already present in the New Testament - primarily in Paul's epistles.

This morning in the Office of Readings, I came across the following passage from Pope Saint Leo confirming the belief that Christian presbyters correspond to priests and that Christian deacons correspond to Levites. It's quite beautiful and Christocentric.

Lord, you drew all things to yourself so that the devotion of all peoples everywhere might celebrate, in a sacrament made perfect and visible, what was carried out in the one temple of Judea under obscure foreshadowings.

Now there is a more distinguished order of Levites, a greater dignity for the rank of elders, a more sacred anointing for the priesthood, because your cross is the source of all blessings, the cause of all graces. Through the cross the faithful receive strength from weakness, glory from dishonour, life from death.

The different sacrifices of animals are no more: the one offering of your body and blood is the fulfilment of all the different sacrificial offerings, for you are the true Lamb of God: you take away the sins of the world. In yourself you bring to perfection all mysteries, so that, as there is one sacrifice in place of all other sacrificial offerings, there is also one kingdom gathered from all peoples.

Sermo 8 de passione Domini 6-8, Patrologia Latina 54, 340-342.

Any thoughts? Please leave a comment.

Stupakalypse Now: Did Bart Stupak Betray the Pro-Life Cause?

I'll be honest, I am rather ignorant about the ins and outs of the bill signed last night. However, I received the letter below from a trusted source, Brian Burch of CatholicVote.org. He believes that Stupak has done immeasurable harm to the pro-life cause.

Here is Brian Burch's open letter to supporters of CatholicVote.org:

Dear Friend of CatholicVote.org,

I just got off the phone with the campaign director for Rep. Bart Stupak.

I told her that the members of CatholicVote.org were appalled by his decision to cave and give President Obama control over taxpayer funding for abortion. I also told his staff that we are rescinding our invitation for him to speak at a special CatholicVote.org event scheduled in Chicago for late April.

Rep. Stupak accepted a meaningless promise of an “Executive Order” that does not address the fundamental problems of the bill. In doing so, he not only allowed the pro-abortion bill to pass, his actions gutted any hope for a bipartisan pro-life movement that many argued would have been possible had he stood firm.

After everything we did to support Stupak and his coalition, his actions yesterday were devastating. We were betrayed.

Reality Check

Confronting a loss of such significance is dispiriting. The emails pouring into CatholicVote range from frustration with politics in general to questions about whether there can truly be a pro-life Democrat.

I share many of these frustrations. Our staff did everything possible to stop this disaster. We worked around the clock last week and all weekend to hold the votes together. We worked with individual bishops and staff to encourage wavering votes to hold firm. We were in regular communication with key representatives and their staffs. We ran radio ads, and launched the Stand With Stupak campaign.

We were confident that we had the votes to stop the legislation, until the end, when Stupak and his key allies folded.

The “Stand With Stupak” campaign was about a principle, not a single man. The principle was simple – no compromise on abortion.

And in the end, even Bart Stupak didn’t stand with Stupak.

Looking Ahead

We may be a movement that is hope-filled, but we are also a movement of action.

The frustrations and anger you are inevitably feeling now cannot be ignored. Over the next 7 months, we will be preparing for the November elections.

Any politician who supported this bill must pay a price. And that price is ultimately paid at the ballot box.

The backers of this health care bill never gave up. They fought for nearly a year against public opinion, and wore down their opponents until they got what they wanted.

We must resolve to do the same.

Remember what happened last night.

Remember how you feel right now.

November will be here before you know it.

Sincerely,

Brian

A penny for your comments (not really - but I'd like to hear thoughts about all this). - Taylor

The Mechanics of Sin and Redemption in Catholic Theology

Protestants are often confused by the precise language of Catholic theology as it regards human salvation. I've spoken of this before, but I thought it might be nice to have lexicon or glossary of terminology for reference. Here goes. I'll try to keep it all in logical order.

Original Sin (peccatum originale) - In Catholic theology, original sin is the absence of original righteous and grace. Is it not strictly some "thing" in the soul. Hence, newborn babies have original sin because they lack grace and righteousness or justice in their souls.

Original Righteousness (iustitia originalis) - Adam and Eve were constituted as righteous. The transgression led to the loss of this gift - that is, it led to the state of original sin.

Catholic theology, drawing from Saint Paul and Saint Augustine, identifies three results from original sin. They are:

1. Corruption of Human Nature
2. Stain of Sin
3. Debt of Punishment

Let's take a look at each.

1) Corruption of Human Nature - Human nature was corrupted by original sin with "four wounds" according to Saint Bede and Saint Thomas Aquinas:

1. weakened intellect (wound of the intellect)
   
2. loss of original righteousness (wound of the will)
   
3. physical death and weakness (weakness of the body)
   
4. concupiscence or "fomes peccati" (the inordinate desire toward sin)

2) Stain of Sin - This refers to what remains in the soul after original and mortal sin: "Is it a small thing to you that you sinned with Beelphegor, and the stain of that crime remains in you to this day?" (Josh 22:17). Thomas Aquinas teaches that the "stain of sin" only applies to mortal sin, not to venial sin (Summa theologia I-II q. 89, a. 1 - more on the mortal-venial distinction later).

3) Debt of Punishment - This is an idea rejected in Protestant theology. Catholic theology distinguishes between eternal and temporal punishment arising from sin. Eternal punishment is hell. Temporal punishment relates to the consequences pertaining to a sin.

When we are forgiven, the eternal debt is paid, however, God in his mercy assigns temporal punishment. This kind of punishment pertains to penances, indulgences, and purgatory. Think of it as the means of our sanctification - making satisfaction for the wrongs that we have committed. If you reject the debt of temporal punishment (as Martin Luther did), then in one swoop you rid the Christian Faith of penances, indulgences, and purgatory.

Even after sin is forgiven, there remains a temporal debt of punishment. As Saint Thomas Aquinas says: "We must, therefore, say that, when the stain of sin has been removed, there may remain a debt of punishment, not indeed of punishment simply, but of satisfactory punishment" (Summa theologiae I-II q. 87, a. 6). Saint Augustine also writes the same thing about the debt of punishment: "all punishment is just, and is inflicted for a sin" (Retract. i).

If a Christian dies in a state of grace and forgiven by God, but yet without making things right on earth (forgiving neighbor, making restitution for stolen goods, etc.) then he will undergo purification in Purgatory. See 1 Cor 3:15.

Let's take a break there. I'll be back with the biblical distinction between "mortal sin" and "venial sin."

In future posts, I'll look at the distinctions of grace in Catholic theology (sanctifying grace, actual grace) and discuss how grace relates to the sacraments, faith, and justification.

The Apocryphal History of Joseph the Carpenter, Circa AD 400 from newadvent.org

Joseph and Christ by Michael O'Brien
Take five minutes and read the "Apocryphal History of Joseph the Carpenter" (ca AD 400) from newadvent.org. It's an apocryphal retelling of the life of Saint Joseph from the perspective of Christ. Again, it is apocryphal, but interesting and edifying all the same.

Please share comments - and happy Solemnity of Saint Joseph!
-Taylor

Good Catholic Preaching

I enjoyed this post from Msgr. Charles Pope's entitled: "What do You Think of Catholic Preaching?"

Here's the introduction:

When I talk with Catholics who have left the Church, the number one reason I get that they left was poor preaching.This is especially true of those who left for the Evangelical Churches. Catholic priests as a group have the reputation of being poor preachers. I think there are several reasons for this...

Please read the whole thing by clicking here.

Saint Pius X's Prayer to Saint Joseph

Prayer to St Joseph by Pope St. Pius X

O Glorious St Joseph, model of all who are devoted to labor, obtain for me the grace to work in the spirit of penance in expiation of my many sins; to work conscientiously by placing love of duty above my inclinations; to gratefully and joyously deem it an honor to employ and to develop by labor the gifts I have received from God, to work methodically, peacefully, and in moderation and patience, without ever shrinking from it through weariness or difficulty to work above all, with purity of intention and unselfishness, having unceasingly before my eyes death and the account I have to render of time lost, talents unused, food not done, and vain complacency in success, so baneful to the work of God. All for Jesus, all for Mary, all to imitate thee, O Patriarch St Joseph! This shall be my motto for life and eternity. Amen

Origen on Christ as the Dayspring in the East (Another Reason for Mass ad orientem)

If you read Canterbury Tales, you know that I'm a big fan of the Church's traditional practice of eastward oriented cathedrals and churches, as well as the practice of priests celebrating Holy Mass ad orientem or ad Deum.

I also dedicate space in my book The Crucified Rabbi on the importance of the "East" in Scripture and in liturgy from a Jewish and Catholic point of view.

Here's a great quote from Origen regarding the book of Leviticus on the importance of eastward orientation.

"God’s word tells us: The high priest shall put incense on the fire in the
sight of the Lord. The smoke of the incense shall cover the mercy-seat above
the tokens of the covenant, so that he may not die. He shall take some of
the blood of the bull-calf and sprinkle it with his finger over the mercy-
seat toward the east.

"God taught the people of the old covenant how to celebrate the
ritual offered to him in atonement for the sins of men. But you have
come to Christ, the true high priest. Through his blood he has made
God turn to you in mercy and has reconciled you with the Father.
You must not think simply of ordinary blood but you must learn to
recognize instead the blood of the Word. Listen to him as he tells
you: This is my blood, which will be shed for you for the forgiveness of sins.

"There is a deeper meaning in the fact that the high priest sprinkles
the blood toward the east. Atonement comes to you from the east.
From the east comes the one whose name is Dayspring, he who is
mediator between God and men. You are invited then to look always
to the east: it is there that the sun of righteousness rises for you, it
is there that the light is always being born for you. You are never
to walk in darkness; the great and final day is not to enfold you in
darkness. Do not let the night and mist of ignorance steal upon you.
So that you may always enjoy the light of knowledge, keep always in
the daylight of faith, hold fast always to the light of love and peace."

- Origen, Hom. 9, 5. 10: PG 12, 515. 523.

Since the earth is a cosmic temple, the East represents the dawning of light, the rising of the sun, the resurrection of the Son.

Saint Patrick's Day Google

You've probably already noticed, but Google's front page is particularly fantastic today for Saint Patrick's feast.

Blogger Sandy Marshall at the Sent To Be Blog

Last week my wife and I were delighted to meet Dr. Bruce Marshall's wife Sandy Marshall. Although we're both "Marshalls" there is no kinship relation.

I was surprised and delighted to learn that Sandy was training for ordination in the Episcopal Church when the Holy Spirit called her to the Catholic Church.

Please visit her charming blog at: Sent To Be.

The Writings of John Henry Cardinal Newman (with Recommendations for Anglican Lurkers)

The beatification of John Henry Newman has been announced for September of this year. As a former Anglican, I'm a huge fan of Newman and look forward to this blessed event. Maybe I can find an excuse to go to Rome for this!

In the meantime, here's a list of Cardinal Newman's books.

For lurking Anglicans, I highly recommend the following works:

• Newman's autobiographical Apologia Pro Vita Sua
• Difficulties of Anglicans
• Letter to Dr Pusey

As Bishop Conley warned me when I was an Anglican, reading Newman is detrimental to Anglican conviction. If you dare to do so, you will be led to Rome.

Newman's Anglican period

• Arians of the Fourth Century (1833)
• Tracts for the Times (1833–1841)
• British Critic (1836–1842)
• On the Prophetical Office of the Church (1837)
• Lectures on Justification (1838)
• Parochial and Plain Sermons (1834–1843)
• Select Treatises of St. Athanasius (1842, 1844)
• Lives of the English Saints (1843–44)
• Essays on Miracles (1826, 1843)
• Oxford University Sermons (1843)
• Sermons on Subjects of the Day (1843)

Newman's Catholic period

• Essay on the Development of Christian Doctrine (1845)
• Retractation of Anti-Catholic Statements (1845)
• Loss and Gain (novel – 1848)
• Faith and Prejudice and Other Sermons (various)
• Discourses to Mixed Congregations (1849)
• Difficulties of Anglicans (1850)
• Present Position of Catholics in England (1851)
• Idea of a University (1852 and 1858)
• Cathedra Sempiterna (1852)
• Callista (novel – 1855)
• The Rambler (editor) (1859–1860)
• Apologia Pro Vita Sua (autobiography– 1866, 1865)
• Letter to Dr. Pusey (1865)
• The Dream of Gerontius (1865)
• An Essay in Aid of a Grammar of Assent (1870)
• Sermons Preached on Various Occasions (various/1874)
• Letter to the Duke of Norfolk (1875)
• Five Letters (1875)
• Sermon Notes (1849–1878)
• Select Treatises of St. Athanasius (1881)
• On the Inspiration of Scripture (1884)
• Development of Religious Error (1885)

Cardinal Newman died in 1890.

I'm back from the Nova et Vetera Conference in Denver

I'm back from the Nova et Vetera Conference in Denver. It was fantastic! Dr. Tim Gray and the gentlemen at the Augustine Institute did a wonderful job organizing the event. I eagerly look forward to next year's conference.

I was invited by Father Gary Selin, who was so gracious and hospitable. I had a wonderful time with him on Sunday morning. Morning prayer. Holy Mass (ad orientem!). IHOP. A visit to the Immaculate Conception Cathedral in Denver. Hours of edifying devotional discussions ranging from rubrics of the extraordinary form, devotional literature (he gave me quite list of books to read), celibacy and continence, indulgences, Latin, Thomism, Scripture...you name it. Father Selin is a fantastic priest. If you're in Denver, seek him out.

The conference itself focused on Dr. Gary Anderson's recent book Sin: A History, which is an investigation into the ancient Jewish and Christians notions of sin, primarily the language of "debt" in the Old and New Testaments. Anderson has produced a slam dunk account of how Second Temple Judaism understood sin in terms of debt and repayment. This understanding also justifies the ubiquitous language of "debt" and "redemption" in the New Testament and Fathers (and especially in the writings of Saint Anselm).

The conference began with Holy Mass celebrated by His Excellency Archbishop Chaput of Denver. Father Charles Morerod, O.P from Rome provided an introduction. I especially enjoyed getting to know Father Morerod, as he was once a member of ARCIC (Anglican—Roman Catholic International Commission).

Reinhard Hütter from Duke spoke, as did Tim Gray of the Augustine Institute. Edward Sri gave an excellent talk about the debt and "release" language of the Luke-Acts in the context of Christ's Jubilee fulfillment. I also enjoyed Father Romanus Cessario's presentation on indulgences and the debt of sin. Father Cessario is provocative, as always. Father Thomas Joseph White, O.P. provided a thoughtful presentation on the relationship of Christ's priesthood to the Church. Dr. Matthew Levering, Dr. Jared Holmes of Wisconsin Catholic and Jared Staudt of the Augustine Institute presented, and the conference was wrapped up by a brilliant conclusion by Dr. Bruce Marshall of Southern Methodist University.

Personally, I was thrilled to finally meet Matthew Levering, someone whom I have longed admired from a distance.

Most precious to me was seeing Bishop James Conley again. As many of you know, then-Msgr. Conley was very instrumental in my conversion to the Catholic Faith when he met with me in Rome in 2006. To see him again (now wearing his mitre) was a great joy. I'm forever grateful to him - sanctissimum sacerdotem Christi et patrem mihi.

A special thank-you to the Archibold's for hosting me in their home.

Let me also add that Denver is a fantastic archdiocese. I was constantly impressed by the seminary there. May God continue to bless Archbishop Chaput and Bishop Conley as they lead the flock of Christ in Colorado.

Please visit the website of the Augustine Institute to learn more about their apostolate and the Nova et Vetera Journal.

The Rosary Challenge: It is only 1% of your day

Will you give 1% of 1440 minutes each day to God?

If so, pray the daily Rosary in 15 minutes - 1% of 24 hours.

I'm in Denver for the Nova et Vetera Conference

I'm in Denver for the Nova et Vetera Conference. Blogging maybe light today and tomorrow. So far it's been a great time.

Godspeed
Taylor

One of Dallas' New Bishops Gave Away His Kidney to a Parishioner

His Holiness Pope Benedict XVI has appointed two new auxiliary bishops to my home diocese of Dallas: Fr J. Douglas Deshotel and Msgr. Mark Seitz.

In recent news, Msgr. Seitz had donated one of his kidneys to one of his parishioners last year. Seitz remarked:

"If Christ can lay down his life, I can give away a kidney."

Pretty awesome, eh? Sounds like he'll be a fantastic bishop. Let's just make sure that he drinks plenty of cranberry juice...

How to Untangle the Numbering of the Psalms - Hebrew vs. Septuagint Ennumeration

You may have noticed that some Bibles list two numbers for many Psalms. You may have also noticed that sometimes a Psalm reference is often off by one. The reason for this is that the traditional Christian numbering of the Psalms (as found in the Greek Septuagint and Latin Vulgate) differ from the Hebrew numbering of the Psalms. The reason for this is that Psalms 9 and 10 in Hebrew are joined together as Psalm 9 in the Greek/Latin versions. The table below should clarifying everything:

Greek Numbering of Psalms	Hebrew Numbering of Psalms
1-8
9	9-10
10-112	11-113
113	114-115
114-115	116
116-145	117-146
146-147	147
148-150

* Psalms 9 and 10 in Hebrew are together as Psalm 9 in Greek
* Psalms 114 and 115 in Greek are Psalm 113 in Hebrew
* Psalms 114 and 115 in Greek are Psalm 116 in Hebrew
* Psalms 146 and 147 in Greek form Psalm 147 in Hebrew
* Psalms 10-112 and 116-145 (132 out of the 150) in Greek are numbered lower by one than the same psalm in Hebrew
* Psalms 1-8 and 148-150 (11 psalms in total) are numbered the same in both the Greek and Hebrew editions.

I'll be speaking for Legatus tonight...please say a prayer for me

I'll be speaking for Legatus tonight in Fort Worth, Texas. Please say a prayer for me that my talk might be edifying.

Thank you - I truly appreciate all the prayers y'all send up.

Godspeed,
Taylor

Watch Saint Padre Pio Celebrate Holy Mass

Interesting video of Saint Pio in his later years.

You may also enjoy reading:

• Top Ten Catholic iPhone Apps
  
• Sandra Bullock Meets a True Christian
• No Country for Old Men - Meaning of the Final Two Dreams
• Aquinas and More Book Interview with Taylor Marshall
  
• My Conversion from the Anglican Priesthood to the Catholic Church

Who is Taylor Marshall?

Everyone, please pray for the blogger iMonk (AKA Michael Spenser)

Everyone, please pray for the blogger, iMonk (AKA Michael Spenser). He seems to have terminal cancer...

Here is his blog: iMonk.

Chaplain Mike received this update from Denise Spencer today.

It is with a heavy heart that I bring my latest update on Michael. We have learned that his cancer is too advanced and too aggressive to expect any sort of remission. Our oncologist estimates that with continued treatment Michael most likely has somewhere between six months and a year to live. This is not really a surprise to us, though it is certainly horrible news. From the very beginning, both of us have suspected that this would prove to be an extremely bad situation. I don’t know why; perhaps God was preparing us for the worst all along by giving us that intuition.

Why Do Titles of Mary End with the "-trix" Suffix (as in Mediatrix, Genetrix, Coredemptrix)?

Why do titles of Mary end with the "-trix" suffix (as in Mediatrix, Genetrix, Coredemptrix)?

The answer to this question is quite simple. In Latin, the masculine ending for an agent is "-tor" and the feminine ending for an agent is "-trix."

For example, Christ is the SalvaTOR ("Savior") and RedempTOR ("Redeemer") of humanity. A male merchant is a "mercaTOR," and a male governor is a "gubernaTOR." However, a female merchant would be a "mercaTRIX," and a female governor would be called a "gubernaTRIX."

Incidentially, Queen Elizabeth II of England still bears the official title of "Gubernatrix Suprema" of the Church of England.

You can still hear the Indo-European likeness in English nouns denoting agency. For example, a "waiTER" is male and a "waiTRESS" is female. The masculine English ending "-ter" corresponds with the Latin masculine ending "-tor," and the English feminine ending "-tress" corresponds to the feminine Latin ending "-trix."

So the Marian title "Mediatrix" could be translated into English as "Mediatress." However, one usually sees it in English literature with the authentic Latin ending: Mediatrix.

Salve ReJESUS and a Protestant Mass

Ah, from the mouth of babes!

Here are two funny episodes from Marshall family life.

During evening devotions, we sing hymns. The other night I introduced "Hail Holy Queen Enthroned Above" which has the Latin refrain "Salve, Salve, Salve Regina."

Our three-year-old must have a Protestant fear of Marian music, because we overheard him singing: "Salve, Salve, Salve ReJESUS."

My wife and I can hardly keep from laughing.

Here's another one. I was attending Holy Mass with my seven-year-old son at a Hispanic parish. During the homily, the priest walked around the Church and asked frequent questions to the people present - like a catechism class. I don't think that my son has ever seen this, because the priest stays stationed at the ambo/pulpit at the parish where we usually attend. As we watched the priest walk up and down the aisle during the homily, my son leaned into me and asked, "Dad, why are we at a Protestant Mass."

Ah, from the mouth of babes.

Saint Augustine on the Samaritan Woman as the Church Not Yet Righteous

Saint Augustine provides a beautiful description of the episode of Christ and the Samaritan woman at the well. In this passage, he describes her as mystically representing the "Church not yet made righteous." You'll remember that Saint John highlights her position as an adulteress and as not pertaining to the Jewish people. Moreover, Christ initiates by asking her for a drink - which then leads to her desire for waters of life.

John's account profoundly highlights the ministry to the Samaritans as full members of the Church through baptism. Perhaps John was also recalling the time when he and Peter administered the sacrament of Confirmation to the first Samaritan believers (Acts 8:14). The incorporation of Samaria into the Church recalls the Messianic prophecy to reunite "all Israel."

Here's Saint Augustine:

A woman came. She is a symbol of the Church not yet maderighteous but about to be made righteous. Righteousness follows from the conversation. She came in ignorance, she found Christ, and he enters into conversation with her. Let us see what it is about, let us see why a Samaritan woman came to draw water. The Samaritans did not form part of the Jewish people: they were foreigners. The fact that she came from a foreign people is part of the symbolic meaning, for she is a symbol of the Church. The Church was to come fromthe Gentiles, of a different race from the Jews.

We must then recognize ourselves in her words and in her person, and with her give our own thanks to God. She was a symbol, not the reality; she foreshadowed the reality, and the reality came to be. She found faith in Christ, who was using her as a symbol to teach us what was to come. She came then to draw water. She had simply come to draw water, in the normal way of man or woman.

Jesus says to her: Give me water to drink. For his disciples had gone to the city to buy food. The Samaritan woman therefore says to him: How is it that you, though a Jew, ask me for water to drink, though I am a Samaritan woman? For Jews have nothing to do with Samaritans.

The Samaritans were foreigners; Jews never used their utensils. The woman was carrying a pail for drawing water. She was astonished that a Jew should ask her for a drink of water, a thing that Jews would not do. But the one who was asking for a drink of water was thirsting for her faith.

Listen now and learn who it is that asks for a drink. Jesus answered her and said: If you knew the gift of God, and who it is that is saying to you, “Give me a drink,” perhaps you might have asked him and he would have given you living water.

He asks for a drink, and he promises a drink. He is in need, as one hoping to receive, yet he is rich, as one about to satisfy the thirst of others. He says: If you knew the gift of God. The gift of God is the Holy Spirit. But he is still using veiled language as he speaks to the woman and gradually enters into her heart. Or is he already teaching her? What could be more gentle and kind than the encouragement he gives? If you knew the gift of God, and who it is that is saying to you, “Give me a drink,” perhaps you might ask and he would give you living water.

What is this water that he will give if not the water spoken of in Scripture: With you is the fountain of life? How can those feel thirst who will drink deeply from the abundance in your house?

He was promising the Holy Spirit in satisfying abundance. She did not yet understand. In her failure to grasp his meaning, what was her reply? The woman says to him, Master, give me this drink, so that I may feel no thirst or come here to draw water. Her need forced her to this labor, her weakness shrank from it. If only she could hear those words: Come to me, all who labor and are burdened, and I will refresh you. Jesus was saying this to her, so that her labors might be at an end; but she was not yet able to understand.

Saint Augustine, Tract. 15, 10-12. 16-17: CCL 36, 154-156.

About the Nova Vulgata or "Neo-Vulgate" and How it Relates to the Clementine Vulgate and Pian Vulgate

In a previous post, we examined the three common "Vulgate" editions in circulation.

Please read: Which Vulgate Do You Have? - How to know if you have the Clementine, Stuttgart, or the Nova Vulgate

The current edition employed by the Catholic Church (since 1979) is the Nova Vulgata. It is the official Scriptural Latin text for the Church and was promulgated by John Paul II's apostolic constitution Scripturarum Thesaurus.

If you follow the Novus Ordo Lectionary or the Liturgy of the Hours in Latin, this is the textual edition that you are reading. Here's a an example of minor differences between the old Jerome/Gallican/Clementine Psalter and the Nova Vulgata Psalter. I marked the differences.

Gallican Vulgate i.e. Clementine	Nova Vulgata i.e. the current one
Psalmus 94	Psalmus 95
Venite, exsultemus Domino; jubilemus Deo salutari nostro; præoccupemus faciem ejus in confessione, et in psalmis jubilemus ei: quoniam Deus magnus Dominus, et rex magnus super omnes deos.	Venite, exsultemus Domino; iubilemus Deo salutari nostro. Praeoccupemus faciem eius in confessione et in psalmis iubilemus ei. Quoniam Deus magnus Dominus, et rex magnus super omnes deos.
Quia in manu ejus sunt omnes fines terræ, et altitudines montium ipsius sunt; quoniam ipsius est mare, et ipse fecit illud, et siccam manus ejus formaverunt.	Quia in manu eius sunt profunda terrae, et altitudines montium ipsius sunt. Quoniam ipsius est mare, et ipse fecit illud, et siccam manus eius formaverunt.
Venite, adoremus, et procidamus, et ploremus ante Dominum qui fecit nos: quia ipse est Dominus Deus noster, et nos populus pascuæ ejus, et oves manus ejus.	Venite, adoremus et procidamus et genua flectamus ante Dominum, qui fecit nos, quia ipse est Deus noster, et nos populus pascuae eius et oves manus eius.
Hodie si vocem ejus audieritis, nolite obdurare corda vestra sicut in irritatione, secundum diem tentationis in deserto, ubi tentaverunt me patres vestri: probaverunt me, et viderunt opera mea.	Utinam hodie vocem eius audiatis: “Nolite obdurare corda vestra, sicut in Meriba, secundum diem Massa in deserto, ubi tentaverunt me patres vestri: probaverunt me, etsi viderunt opera mea.
Quadraginta annis offensus fui generationi illi, et dixi: Semper hi errant corde. Et isti non cognoverunt vias meas: ut juravi in ira mea: Si introibunt in requiem meam.	Quadraginta annis taeduit me generationis illius et dixi: Populus errantium corde sunt isti. Et ipsi non cognoverunt vias meas; ideo iuravi in ira mea: Non introibunt in requiem meam.”

By the way, the Breviaries printed between 1945 and 1971 have the so-called "Pian Psalter" issued by Venerable Pius XII - which has more Hebraisms - just like the Nova Vulgata. For example, "sicut in Meriba, secundum diem Massa," instead of the Latinized older version: "sicut in irritatione, secundum diem tentationis."

I recently discovered this when I noticed a friend's Breviary (the one used by the FSSP). I was surprised to see that the Venite there did not correspond to the Gallican/Clementine Venite. The reason why, I learned, is that it seems to conform to the Pian Psalter (post 1945) - which makes perfect sense.

Okay, am I a nerd or what?

Should We Call Mary the Coredemptrix?

We now turn the doctrine that Mary is Coredemptrix. This doctrine is greatly misunderstood and often leads to ecumenical fisticuffs. However, if properly defined, we find that it is both true and beautiful.

Let me begin with two verses from Saint Paul in order to defuse the ire of fierce objectors:

"in order to make my fellow Jews jealous, and thus I might save some of them [καὶ σώσω τινὰς ἐξ αὐτῶν]" (Rom 11:14).

"To the weak I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some [ἵνα πάντως τινὰς σώσω]" (1 Cor 9:22).

In both passages, Saint Paul uses σώσω, meaning "I save." Now did Paul die on the cross and rise again for the justification of sinners? Of course not. Neither did the Blessed Virgin Mary make absolute propitiation for humanity. Christ can say σώσω or "I save" in the absolute sense. Paul and others can say σώσω or "I save" only in a relative sense.

[Incidentally, the distinction between "absolute" and "relative" is essential to the Catholic doctrine of prayer and mediation. Christ is the absolute mediator between God and mankind since His both fully divine and fully human. However, all baptized humans are relative intercessors in that we can pray for one another by participating the mediation of Christ. His mediation is absolute. Our mediation and that of the saints is relative to His.]

This distinction between redemption absolutely (Christ alone) and redemption relatively (all those who participate in the proclamation of the Gospel) is key to understanding the Blessed Mother's title as Coredemptrix. The prefix "co-" here denotes relative causality. This is why Saint Paul says, "We are God’s co-workers" (1 Cor. 3:9). Paul's labor in the work of salvation is relative (not absolute), and hence he is a "co-worker with God." Yet Mary's role in the incarnation and her presence at the crucifixion reveals that she is principally involved in this "relative causality of salvation" as understood by Saint Paul. Mary is a "co-worker with God" in a preeminent way. God is the Father of Christ. She is His mother.

Mary's relative causality with respect to human salvation was taught as early as the second century by Saint Irenaeus who wrote:

"In the same way, Mary, betrothed to a man but nevertheless still a virgin, being obedient, was made the cause of salvation for herself and for the whole human race...Thus, the knot of Eve's disobedience was loosed by the obedience of Mary. What the virgin Eve had bound in unbelief, the Virgin Mary loosed through faith."

Saint Irenaeus of Lyons, Against Heresies 3, 22.

Here Mary is called "the cause of salvation" - but clearly St Irenaeus does not mean that Mary is the absolute cause of our salvation since that privilege belongs to Christ who is fully divine and fully human. Instead, Mary is the divinely chosen vessel of salvation. She, above all others, participates in the redemptive work of Christ. This is why Catholics can say, with Saint Irenaeus, that Mary is the "cause of our salvation" without crossing our fingers or winking.

Popes on Co-Redemptrix

Pope St. Pius X used the term "Coredemptrix" three times:

• May 13, 1908 (Congregation of Rites)
• June 26, 1913 (Holy Office)
• January 22, 1914 (Holy Office)

Pope Pius XI used the term five times on three separate occasions:

• November 30, 1933 in a papal audience with a pilgrimage from Vicenza
• March 24, 1934 in a papal audience with pilgrims from Spain
• April 28, 1935 in a radio message to Lourdes

Pope John Paul II has also employed "Coredemptrix" on three separate occasions:

• January 31, 1985 in his address in Guayaquil, Ecuador
• March 31, 1985 in his Palm Sunday Angelus address
• October 6, 1991 in his Angelus address.citing with approval the invocation of Mary as "Coredemptrix" by St. Brigit

Please leave a comment and share your thoughts with us.

Please also read:

• The Virgin Mary's Womb as Ezekiel's Closed Gate of the Messiah
  
• Demons unable to curse Blessed Virgin Mary
• St Augustine on Mary and our Becoming "His Mother"
• If Mary Had No Sin, Is Christ Her Savior?

My New Article in "This Rock" (Catholic Answers) Magazine

For those of you who subscribe to This Rock Magazine (the apologetics magazine of Catholic Answers), you'll find that I wrote this month's "Damascus Road" article. I hope that you like it!

Traditional Anglican Communion Makes Move to Adopt Pope Benedict's Anglican Ordinariate Proposal

I've know some TAC folks in my time, and I'm very happy to read this announcement. May the Holy Spirit strengthen them. However, the people in the pews tend to be a little more Protestant than their clergy - but all things are possible through God. Very exciting news!

Released by the House of Bishops of the Anglican Church in America, Traditional Anglican Communion 3 March 2010

We, the House of Bishops of the Anglican Church in America of the Traditional Anglican Communion have met in Orlando, Florida, together with our Primate and the Reverend Christopher Phillips of the “Anglican Use” Parish of Our Lady of the Atonement (San Antonio, Texas) and others.

At this meeting, the decision was made formally to request the implementation of the provisions of the Apostolic Constitution Anglicanorum coetibus in the United States of America by the Congregation for the Doctrine of the Faith.

St Pius X: Mary is the Neck, Christ is the Head

Do you remember that scene in the film My Big Fat Greek Wedding in which the Greek mothers teach the Greek girl that the Greek father is the "head" of household, but that the mother is the "neck"?

They may have been Greeks, but they were reading from a Roman script - because a similar thing was said by Pope Saint Pius X in his encyclical Ad diem illum of 1904 (and also by Saint Bernard before him). According to Saint Pius X, the Blessed Virgin Mary is the "neck" that connects Christ the Head to the Church as His Body.

But Mary as St. Bernard fittingly remarks is the 'channel' or, even, the neck, through which the body is joined to the head, and likewise through which the head exerts its power and strength on the body. For she is the neck of our Head, by which all spiritual gifts are communicated to His Mystical Body.

I have often heard our Immaculate Mother referred to as the "neck" of the Church, but I had no idea that the concept appeared in a papal/magisterial document.

Any comments?

Please also read:

• The Virgin Mary inspires U2's Bono
• The Virgin Mary's Womb as Ezekiel's Closed Gate of the Messiah
  
• Demons unable to curse Blessed Virgin Mary
• St Augustine on Mary and our Becoming "His Mother"
• If Mary Had No Sin, Is Christ Her Savior?

Psalterium Monasticum - An Alternative Psalter Cycle for 1971 Liturgy of the Hours

Solesmes Abbey produced the Psalterium Monasticum in 1981 as an approved alternative to the 1971 schema which leaves out Psalms 57(58), 82(83), and 108(109) and various other verses from the Psalms (learn more about the Three Missing Psalms in the New Liturgy of the Hours-1971).

The Psalterium Monasticum contains a one week (!) cycle for the chanting of all 150 psalms in conformity to the ancient monastic tradition.

The Rock of Moses Foretells the Eucharistic Table of Christ

Saint John Chrysostom teaches us that the rock which Moses struck foreshadows the table that Christ "touches" at the Last Supper. From the table of Christ pours forth life for the People of God:

From the Catecheses by Saint John Chrysostom (Cat. 3, 24-27: SC 50, 165-167)

Christ and Moses

What distinguished the first Moses? Moses, Scripture tells us, was
more gentle than all who dwelt upon the earth. We can rightly say the
same of the new Moses, for there was with him the very Spirit of
gentleness, united to him in his inmost being. In those days Moses
raised his hands to heaven and brought down manna, the bread
of angels; the new Moses raises his hands to heaven and gives us
the food of eternal life. Moses struck the rock and brought forth streams of water; Christ touches his table, strikes the spiritual rock of the new covenant and draws forth the living water of the Spirit. This rock is like a fountain in the midst of Christ’s table, so that on all sides the flocks may draw near to this living spring and refresh themselves in the waters of salvation.

Since this fountain, this source of life, this table surrounds us with untold blessings and fills us with the gifts of the Spirit, let us approach it with sincerity of heart and purity of conscience to receive grace and mercy in our time of need. Grace and mercy be yours from the only-begotten Son, our Lord and Savior Jesus Christ; through him and with him be glory, honor and power to the Father and the life-giving Spirit, now and always and for ever. Amen.

Three Missing Psalms in the New Liturgy of the Hours (The Breviary Since 1971)

I pray the current Liturgy of the Hours - those deriving from the reform of the Divine Office by His Holiness Paul VI.

I like it very much and find it to be a great blessing. However, there is one thing that I don't like about it: it's omits three entire Psalms (Psalms 57/58, 82/83), and 108/109). Not only that, it omits 59 verses from other Psalms on account of their offensive tone.

For example, Psalm 108/109 contains these difficult words:

9 May his children be fatherless, and his wife a widow. 10 Let his children be carried about vagabonds, and beg; and let them be cast out of their dwellings. 11 May the usurer search all his substance: and let strangers plunder his labours. 12 May there be none to help him: nor none to pity his fatherless offspring.

So what do you think? Should we not recite this Psalm and other imprecatory Psalms?

Please leave a comment and express your opinion.

Catholics are Losing the Battle on College Campuses - Provocative Post from Marcel LeJeune

I ain't gonna lie. I'm an Aggie and darn proud of it. So I'm especially proud of "Aggie Catholics". I'm also continually impressed by all the fantastic things that I hear about the Catholic campus ministry at Texas A&M.

Marcel LeJeune, the stellar Assistant Director of Campus Ministry at Texas A&M University, has written a provocative post about how the Catholic Church needs to fix her maternal gaze on college campuses. We all know that college is a testing ground for faith - and weak faith often dries up in the collegiate environment of sexual license, alcoholism, drug abuse, and academic pressure to conform to the secularist agenda.

Maybe you're thinking, "Well just send Catholic kids to Catholic universities." Here's an example of why that answer is unsatisfactory:

"Studies show that female students are MORE promiscuous at Catholic universities and Catholic colleges and universities not forming students any better than secular universities in the Catholic faith."

Yikes! Moreover, last year's debacle at Notre Dame further demonstrates that "Catholic" doesn't always mean Catholic when it comes to a university's ethos.

LeJeune argues that Catholics need to be more apostolic about college ministry. I have a vested interest in Catholic higher education, so this is an issue dear to my heart. I'd encourage you to read LeJeune's post. Even more, I'd like to hear your thoughts on how we can retake the academic high ground.

Here's the post: Reform Of The Catholic Church In The US Will Start in Campus Ministry. Please read and share a comments in the combox.

Here's the Video of the Al Kresta Interview

"Taylor Marshall on Al Kresta in the Afternoon" talking about the book - The Crucified Rabbi: Judaism and the Origins of Catholic Christianity:

Part 1: http://www.justin.tv/clip/6ef91b0b195b44f5

Part 2: http://www.justin.tv/clip/244abcbaaa88d162

Arguments for the Immaculate Conception of the Blessed Virgin Mary

The Catechism of the Catholic Church beautifully states the doctrine of the Immaculate Conception of Mary, that is, that Mary was herself conceived without original sin:

491 Through the centuries the Church has become ever more aware that Mary, "full of grace" through God, was redeemed from the moment of her conception. That is what the dogma of the Immaculate Conception confesses, as Pope Pius IX proclaimed in 1854:

The most Blessed Virgin Mary was, from the first moment of her conception, by a singular grace and privilege of almighty God and by virtue of the merits of Jesus Christ, Savior of the human race, preserved immune from all stain of original sin.

492 The "splendor of an entirely unique holiness" by which Mary is "enriched from the first instant of her conception" comes wholly from Christ: she is "redeemed, in a more exalted fashion, by reason of the merits of her Son". The Father blessed Mary more than any other created person "in Christ with every spiritual blessing in the heavenly places" and chose her "in Christ before the foundation of the world, to be holy and blameless before him in love".

It is important to focus on the fact that Mary was redeemed and that she was "redeemed in a more exalted fashion, by reason of the merits of her Son."

Rather than being redeemed later in life she was redeemed at the moment in which she was conceived. There is one primary reason for why Christ would save His mother in this way: Christ perfectly fulfilled the Law and thereby fulfilled the commandment "Thou shalt honor thy father and thy mother." We know that Christ perfectly honored His Father. He also perfectly honored His Mother. The most honorable thing He could do for His mother was to redeem her "in a more exalted fashion" as the Holy Father taught.

Is the Immaculate Conception Biblical? Yes, but only if you accept typology as a valid interpretation of Scriptural texts (i.e. a method used by the Apostles and Fathers to interpret Old Testament people, things, and events as types foreshadowing New Covenant realities). Below are three common arguments used by the early Church Fathers, the Popes, and the Catechism of the Catholic Church to justify Mary's title as the Panagia or "All-Holy." The first is straight-forward, the latter two rely on typology.

Argument #1
Mary is Full of Grace

Luke 1:28 [RSV]: "And he came to her and said, 'Hail, full of grace, the Lord is with you!'"

The term traditionally translated "full of grace" or "highly favored" is κεχαριτωμένη or kecharitomene. This perfect passive participle form denotes something that happened in the past and continues into the present. She was perfectly graced in the past and continues in that state. Luke 1:28 has served as the locus classicus for the doctrine of the Immaculate Conception of Our Lady.

Argument #2
Mary as New Eve Having Enmity with Satan

Gen 3:15 "And I will put enmity between you and the woman, and between your seed and her Seed; He shall crush your head, and you shall strike at His heel."

In this verse God addresses Satan. The Seed here is Christ. The Woman is His Mother, that is, Mary. Thus Satan has perfect enmity with Christ and with His Mother. The Catholic Church has interpreted this as indicating the sinlessness of Christ and Mary. If either actually committed sin, then they would not be at enmity with Satan but actually a cooperator with Satan at times.

Argument #3
Mary as Ark of the Covenant

In the Old Covenant the Ark of the Covenant contained the Word of God on stone. In the New Covenant, the Word made Flesh was also contained - and that in the womb of the Blessed Virgin. The Catholic Church has therefore understood Mary as the mystical Ark of the New Covenant. This connection is made in the book of Revelation.

Rev 11:19-12:2 Then God's temple in heaven was opened, and the ark of his covenant was seen within his temple; and there were flashes of lightning, voices, peals of thunder, an earthquake, and heavy hail. And a great portent appeared in heaven, a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars; she was with child.

The Ark of the Covenant appears in Heaven and then in the next breath (and next verse) St John describes a pregnant woman appearing in Heaven. This Woman "contains" the Messiah.

The thinking goes that if Mary is the fulfillment of the Ark of the Covenant, then she must be "all holy". Remember that in the Old Covenant a man was killed for touching the ark. It was holy. If the box that held stone tablets was so restricted - so also would be the woman who actually carried God Himself. And so she is all pure and all holy, without the stain of sin.

Which Vulgate Do You Have? - How to know if you have the Clementine, Stuttgart, or the Nova Vulgate

How do you know which "Vulgate" you have? Open up your Latin Vulgate to Genesis 3:20. How is Eve's name spelled? This will immediately tell which "Vulgate" you have in your hands:

• If it's spelled Heva: Clementine Vulgate (1592) - the standard printed Vulgate of the Catholic Church for Scripture and Liturgy until the Nova Vulgata (1979)
  
• If it's spelled Hava: Stuttgart Vulgate (1969) - a scholarly critical edition of the Vulgate from the German Bible Society, not used in the liturgies of the Catholic Church. This is an academic Vulgate with a critical apparatus - it often includes the Pslater iuxta Hebraeos.
  
• If it's spelled Eva: Nova Vulgata (1979) - the official Catholic edition of the Vulgate currently used in the liturgies of the Catholic Church (i.e. Missale Romanum 1969 & Liturgia Horarum)
  

This is the only fool-proof way for knowing which edition of the Vulgate that you have in your hands. So grab your Vulgate and check it out. I checked out the New Advent Vulgate at Gen 3:20 and happily discovered that it's the Clementine Vulgate.

John Paul II: Remove the Bullet - Not My Scapular!

As everyone knows, His Holiness John Paul II was shot in Saint Peter's Square on 13 May, 1981 - the anniversary of Our Lady's first apparition at Fatima.

Just before doctors were about to begin surgery in order to remove the embedded bullet, the Holy Father regained consciousness and instructed the doctors "do not remove my scapular" during the operation. John Paul II was, after all, Totus Tuus in his devotion to the Mother of God.

Beautiful story.

If you don't wear the Scapular, why not be enrolled this Lent?