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<div>In older times, were genders separated at Catholic Masses?</div><div>Yes. It was a fairly common practice in many Catholic cultures into the mid-20th century. Though the 1917 Code of Canon Law did not require separation of men and women at Mass it did recommend it (<a href="http://www.jgray.org/codes/cic17lat.html">canon 1262 §1</a>). The 1983 Code makes no mention at all of this practice.
The practice is ancient. It is explicitly mentioned in the 4th century by St. Cyril of Jerusalem and <a>St. Augustine. It most likely was inherited and carried over from the same practice of the ancient synagogues.</a>
Many older churches have a St. Joseph statue on one side of the main altar and a Blessed Mother statue on the other side as a remnant from when this practice was more common. Some older churches even have all the images of male saints on one side and female saints on the other.
The practice appears to have been common in some areas and not in others. It would be difficult to call it a universal custom but it was most certainly not uncommon.
</div>

Were Genders Ever Separated at Catholic Mass?

It may seem like there isn&#8217;t any freedom in <a href="https://www.catholic.com/magazine/print-edition/free-will">free will</a> if one bad decision can damn you to <a href="https://www.catholic.com/magazine/online-edition/what-is-hell">hell</a> for eternity. What does it really mean when Catholics say we have free will? Jimmy Akin, Catholic Answers Apologist, freely chooses to answer this question.

Does Fear of Hell Contradict Free Will?

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Does the Bible DISPROVE that Mary was SINLESS?

Does praying to Mary and the Saints draw you away from, or towards, Jesus? Dr. Gavin Ortlund claims that Medieval Catholics&#8217; prayers to Mary prove that they viewed Jesus as far off, and thus needed to appeal to Mary and the Saints. But what do actual Medieval historians &#8211; and the writings of the Medieval Catholics themselves &#8211; have to say on the subject?

Does Devotion to Mary Draw Us Away from Jesus?

Recently, Ohio governor Mike DeWine vetoed a bill (<a href="https://search-prod.lis.state.oh.us/solarapi/v1/general_assembly_135/bills/hb68/EN/05/hb68_05_EN?format=pdf">Ohio House Bill 68</a>) that his own Ohio Republican party-majority House and Senate passed to ban “gender transition care” for youths under eighteen, which would include hormone therapy, puberty-blocker medication, and so-called “gender reassignment surgery.” Governor DeWine defended his veto decision by appealing to the “life-saving” nature of gender-affirming care. Here’s how he <a href="https://time.com/6551149/ohio-governor-gender-affirming-care/">put</a> it:
<blockquote>This bill would impact a very small number of Ohio’s children. But for those children who face gender dysphoria, and for their families, the consequences of this bill could not be more profound. Ultimately, I believe this is about protecting human life. Many parents have told me that their child would not have survived, would be dead today, if they had not received the treatment they received from one of Ohio’s children’s hospitals.</blockquote>
DeWine’s motive for vetoing Ohio’s bill is laudable. Who doesn’t want to save human life? But DeWine fails to consider whether the means of “gender-affirming care” is the best way to go about it.
There are two approaches that we could take here. One is to examine the morality of so-called “gender-affirming care.” If such “treatment” is ethically wrong, then DeWine’s desire to protect human life is irrelevant in discerning whether the Ohio Legislature should approve it.
What would be at work here is the fundamental ethical principle the end never justifies the means. No matter how good an end is, it can never be justified to use an immoral means to achieve it. The classic example that illustrates this principle is robbing a bank to provide for the financial wellbeing and security of my family. Such security is a good end to pursue. But that doesn’t morally justify me robbing a bank.
DeWine clearly doesn’t view “gender-affirming care” as being morally problematic. So challenging this view would be a worthwhile project. But I’m going to put that off for another time.
What I want to share here is a bit simpler—namely, that so-called gender-affirming care does the opposite of what DeWine intends to achieve by advocating for it. A recent <a href="https://pubmed.ncbi.nlm.nih.gov/31611339/">study</a>, for example, published in the journal Pediatrics showed that trans youth “had higher odds of all suicidality outcomes, and transgender males and transgender females had high risk for suicidal ideation and attempt.”
Other <a href="https://www.bmj.com/content/372/bmj.n356">studies</a> have confirmed such findings. According to <a href="https://www.thepublicdiscourse.com/2015/06/15145">Paul McHugh</a>, former psychiatrist-in-chief at Johns Hopkins Hospital and University and Distinguished Service Professor of Psychiatry at Johns Hopkins University, “ten to fifteen years after surgical reassignment, the suicide rate of those who had undergone sex-reassignment surgery rose to twenty times that of comparable peers.” McHugh made this statement based on a follow-up <a href="https://journals.plos.org/plosone/article?id=10.1371/journal.pone.0016885">study</a> of people who received the surgery that extended over thirty years in Sweden, where the culture is very supportive of transgender people.
The Centers for Medicare and Medicaid Services acknowledged the results of the study in Sweden, which found high rates of suicide, along with other mental illnesses, among transgender people. Its <a href="https://www.cms.gov/medicare-coverage-database/view/ncacal-decision-memo.aspx?proposed=N&amp;NCAId=282&amp;bc=ACAAAAAAQAAA&amp;">memo</a> states,
<blockquote>The study identified increased mortality and psychiatric hospitalization compared to the matched controls. The mortality was primarily due to completed suicides (19.1-fold greater than in control Swedes), but death due to neoplasm and cardiovascular disease was increased 2 to 2.5 times as well. We note, mortality from this patient population did not become apparent until after ten years. The risk for psychiatric hospitalization was 2.8 times greater than in controls even after adjustment for prior psychiatric disease (18 percent). The risk for attempted suicide was greater in male-to-female patients regardless of the gender of the control. Further, we cannot exclude therapeutic interventions as a cause of the observed excess morbidity and mortality. The study, however, was not constructed to assess the impact of gender reassignment surgery per se.</blockquote>
Given the above evidence, it’s not the banning of so-called “gender-affirming care” that fails to protect human life. Rather, it’s the encouragement of people to undergo genital-mutilating surgery and body chemistry-distorting hormone regimens that actually does the harm.
DeWine would do well to consider the above statistics if he sincerely desires to protect human life. And in doing so, he might be more inclined to support his state’s Legislature to ban such “gender-affirming care”—not just for children, but for all who suffer from gender dysphoria. Such a ban would be the more reasonable means to achieve DeWine’s desired end. Self-mutilation is not the answer. Psychiatric help is.

Women, Men, Means, and Ends

How to Approach ‘Pro-Choice’ Family Members

When talking about the Catholic practice of asking the saints to pray for us, a question arises from both Catholics and Protestants: “Why seek the help of saints when we can go straight to Jesus?” Protestants often pose this question as an objection. For Catholics, it’s a question of curiosity.
There are two ways to answer. The first is to address the problematic assumptions, which we would direct primarily at our Protestant friends who ask this question as an objection. The second, which can be directed at both Protestants and Catholics, is to give positive reasons for the practice.
Let’s look at the assumptions first.
Consider that many who ask this question assume that the Catholic practice of asking the saints to pray for us implies that we can’t go straight to Jesus. But nothing could be farther from the truth. The Catholic Church affirms wholeheartedly that we can go straight to Jesus in prayer. The Catechism teaches in paragraph 2665,
<blockquote>The prayer of the Church, nourished by the word of God and the celebration of the liturgy, teaches us to pray to the Lord Jesus. Even though its prayer is addressed above all to the Father, it includes in all the liturgical traditions forms of prayer addressed to Christ.</blockquote>
Notice that the Church doesn’t say we must invoke the saints to pray for us before we can go straight to Jesus. The Church affirms that Christians have a straight path to Jesus.
A second, common assumption is that we should not seek the saints’ help because Jesus’ intercession is sufficient. Now, it’s true that Jesus’ intercession is sufficient, as the Catholic Church affirms in paragraph 662 of the Catechism. The Church teaches that Christ, in the heavenly sanctuary, “permanently exercises his priesthood, for he ‘always lives to make intercession’ for ‘those who draw near to God through him,’” quoting Hebrews 7:25.
But this shouldn’t be the reason why our Protestant friends reject seeking the saints’ prayers. If Jesus’ sufficiency as our intercessor precluded our asking the saints in heaven to pray for us, then there’d be no reason to ask the “saints” on earth (born-again Christians) to pray for us, either. The same question could be asked: “Why seek the help of Christians on earth when we can go straight to Jesus?”
No Christian wants to say we shouldn’t pray for one another. Therefore, the sufficiency of Jesus’ unique intercession doesn’t serve as an obstacle to the invocation of the saints’ intercession.
Now let’s look at some positive reasons why we should seek help from the saints.
First, it’s God’s will, and it has positive consequences. God has determined that he will answer some requests when multiple people are praying, which he might not answer if fewer people were to pray.
Second, since it’s God’s will for the saints to pray for us, our asking their intercession gives glory to God. And it gives glory to God not just because it’s his will. Our request for the saints’ intercession gives God glory because, as we mentioned in a previous chapter and above in this chapter, it highlights his goodness and wisdom in willing to use the saints to help us.
A third positive reason for the practice of the invocation of the saints is that St. Paul instructs us not to refuse help from other members of the mystical body of Christ. We’ve covered 1 Corinthians 12:20-21 a couple of times already, and it bears repeating again here: “There are many parts, yet one body. The eye cannot say to the hand, ‘I have no need of you,’ nor again the head to the feet, ‘I have no need of you.’”
Now, the saints in heaven are still members of the body of Christ. Paul teaches us in Romans 8:35 and 38 that death doesn’t separate us from the love of God in Christ Jesus.
Since Christ has willed that we not reject the help of other members of the body of Christ, and the saints in heaven are members of the body of Christ, it follows that we shouldn’t deny their help that’s offered through their intercessory prayer. We should employ it, since we need all the help we can get.
Given that the saints are fellow Christians, invoking their intercession is in principle not at all different from Paul in Romans 15:30 asking the Christians in Rome to pray for him: “Strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints.” Why should where Christians exist (earth or heaven) be an obstacle to requesting their prayers, especially when such prayers are empowered by Jesus’ unique mediation, no matter where they’re offered?
A fourth reason, and the final one we’ll consider here, is that the saints’ prayers bear much fruit, as St. James makes clear in James 5:16 when he writes about the prayers of a righteous man. We know that the saints in heaven are perfectly just. The author of Hebrews, in 12:22-23, writes, “You have come to . . . the heavenly Jerusalem . . . to the spirits of just men made perfect.” Therefore, the prayers of the saints in heaven have great power in their effects.
Going straight to Jesus for help is essential to the Christian life. But going to other members of his mystical body for help, including those perfected members in heaven, is not to be disregarded. It’s the Christian way.

Why Not Just Go Straight to Jesus?

Apologist Pat Flynn, from the Philosophy for the People podcast, gets down to basics with us to defend the idea that we can, indeed, know things with certainty. This defense of knowledge helps when we are confronted with the argument that no one really knows anything for sure.

Can I Know Anything For Sure?

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Are Catholics actually IDOLATORS?! The simple answer is no. But let's talk about it.

LGBT History in California Schools

This year has been a pretty good one for the Satanic Temple. They&#8217;ve even gotten a good deal of positive press. So who are they, what do they believe, and are Catholics obligated to battle them in the streets? Karlo Broussard examines their seven tenets to see.

Satanic Temple for Beginners

What do you think about the reference to a Biblical creator in the Declaration of Independence?

Did the Declaration of Independence reference the Biblical Creator, or was it a more general idea of God? In this episode, we discuss The Church Against the State with Dr. Andrew Willard Jones, exploring the historical tension between secular and religious authority.

Did the Declaration of Independence Reference the Biblical Creator?

Have you ever felt angry at God? Don&#8217;t worry—you&#8217;re literally incapable of hurting his feelings. Joe Heschmeyer explains what it means to be angry with God.

How to be ANGRY with God as a Christian

Habemus Papam! &#8220;We have a pope!&#8221;
With these words today, May 8, 2025, following the famous sign of white smoke from the roof of the Sistine Chapel in Rome, the Catholic Church announced the election of its 267th pope. The newest successor of <a href="https://www.catholic.com/encyclopedia/peter-apostle-saint">St. Peter</a>, bishop of Rome, vicar of Christ, and leader of over one billion Catholics, is the American cardinal Robert Francis Prevost, prefect of the Dicastery for Bishops. Following Catholic tradition, he has chosen a papal name: Leo XIV.
The new pope is a distinguished member of the Order of Saint Augustine and has long been a prominent figure in the Roman Catholic Church. His life and ministry reflect a deep commitment to the Church&#8217;s mission, rooted in Augustinian spirituality and a dedication to the pastoral care of the faithful.
<h2>The New Pope’s Early Life and Formation</h2>
Prevost was born on September 14, 1955, in Chicago.
His academic journey began at Villanova University, where he earned a Bachelor of Science in Mathematics in 1977. That same year, he entered the novitiate of the Augustinian Order in Saint Louis. After professing his solemn vows in 1981, he pursued theological studies at the Catholic Theological Union in Chicago, obtaining a Master of Divinity degree in 1982.
Prevost was ordained a priest on June 19, 1982. Furthering his education, he earned both a licentiate (1984) and a doctorate (1987) in <a href="https://www.catholic.com/video/what-is-canon-law">canon law</a> from the Pontifical University of Saint Thomas Aquinas (the Angelicum) in Rome.
<h2>A Missionary and a Prior</h2>
In 1985, Prevost was assigned to the Augustinian mission in Chulucanas, Peru, marking the beginning of his extensive missionary work in that country. He served in various capacities in Trujillo, including community prior; director of formation; and professor of canon law, patristics, and moral theology at the diocesan seminary. His leadership extended to administrative roles, such as judicial vicar of the Archdiocese of Trujillo and director of the joint formation project for Augustinian aspirants in the Vicariates of Chulucanas, Iquitos, and Apurímac.
In 1999, he was elected provincial prior of the Augustinian Province of Our Lady of Good Counsel in Chicago. He later served two terms as prior general of the Augustinian Order, from 2001 to 2013.
<h2>Ordained a Bishop, Named a Leader</h2>
In November 2014, Pope Francis appointed Prevost as apostolic administrator of the Diocese of Chiclayo, Peru, elevating him to the dignity of bishop and assigning him the <a href="https://www.catholic.com/encyclopedia/auxiliary-bishop">titular diocese</a> of Sufar (in modern-day Algeria). He took canonical possession of the diocese on November 7, 2014, and was ordained a bishop on December 12, 2014, the Feast of <a href="https://www.catholic.com/tract/our-lady-of-guadalupe-catholic-answers-guide">Our Lady of Guadalupe</a>. As bishop, he served the faithful of Chiclayo with dedication, focusing on pastoral care, evangelization, and the formation of clergy. In March 2018, he was elected second vice president of the Peruvian episcopal conference.
<h2>To the Roman Curia</h2>
<a href="https://www.catholic.com/magazine/online-edition/rip-pope-francis">Pope Francis</a> appointed Prevost as prefect of the Dicastery for Bishops and president of the Pontifical Commission for Latin America on January 30, 2023. Prevost assumed these roles on April 12, 2023. In recognition of his service, he was created a cardinal in the consistory of September 30, 2023, receiving the deaconry of Santa Monica.
As prefect, he oversaw the nomination of bishops worldwide, charged with ensuring that candidates were well formed in doctrine, pastoral care, and fidelity to the Church&#8217;s teachings.
He was also a member of several other dicasteries, including those for Evangelization, the Doctrine of the Faith, Clergy, and Institutes of Consecrated Life and Societies of Apostolic Life. His multilingual abilities—fluent in English, Spanish, Italian, French, and Portuguese, with reading knowledge of Latin and German—enhanced his effectiveness in these international roles and no doubt added to his suitability for the papacy.
<h2>The New Pope’s Spiritual Center</h2>
Cardinal Prevost viewed his elevation to the College of Cardinals as a call to deeper service to the Church. He said that being a <a href="https://www.catholic.com/encyclopedia/cardinal">cardinal</a> is &#8220;a mission of love with Christ, our Savior,&#8221; emphasizing the responsibility to give his life in service to the Church. He also highlighted the significance of the red vestments of a cardinal, symbolizing the blood of martyrs, which underscores the gravity of his role. His approach to leadership is characterized by a commitment to <a href="https://www.catholic.com/qa/what-is-synodality">synodality</a>, seeking to walk together with the people of God in discerning the will of God.
<h2>Pray for Pope Leo XIV</h2>
Pope Leo’s life has been a testament to faithful service in the Church, marked by a deep commitment to Augustinian spirituality, rigorous academic formation, and pastoral dedication. His work continues to inspire those who seek to serve the Church with humility and devotion, upholding the timeless truths of the Catholic faith.
Let us pray now for our Holy Father, Pope Leo XIV. May the Holy Spirit fill him with faith, hope, and charity. May he be provided the strength, wisdom, and good judgment he will need to teach the truth, govern with prudence, and promote the sanctification of the Church and the world.

We Have a Pope! Leo XIV in Brief

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How can Mary and the Saints hear our prayers?

Can someone want out of hell?

Moral Relativism is more dangerous than it may seem...

If you want to learn more about Moral relativism from Trent, be sure to check out the Catholic Answers School of Apologetics: Moral Apologetics Online Course 

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Moral Relativism is more dangerous than it may seem...

Is the song, Mary Did You Know, biblically accurate?

What does it mean to be consecrated to Mary? How do you do it and why is it important?

what are the Greek words when talking about Mary having other children?

Are we human race a type of Mary that’s looking for Jesus?&nbsp;

Walking with Mary

<div>I've heard several times that the Church is cannibalistic, since it teaches that bread and wine truly become the Body and Blood of Christ. Looking at the definition of cannibalism, they seem to be correct. Are they correct, and how should I respond?</div><div>The charge of cannibalism is not new. Roman pagans called early Church Christians cannibals precisely because the disciples spoke of eating and drinking their God. In doing so, the pagans provide further evidence that belief in the Real Presence of the Eucharist is an ancient Christian doctrine, and that the first Christians understood Jesus to be speaking literally when he established at the Last Supper the ritual we have come to call the Mass.
Yet the charge of cannibalism is misplaced. Cannibalism, simply put, is the eating of human flesh, typically after a person has died. A corpse (dead body) is usually present, or at least a dead body part. Second, the quantity of the flesh diminishes as it is being consumed. Third, digesting flesh results in physical nourishment, protein included.
In the banquet of the Eucharist, however, Jesus is not dead but is a living sacrifice. Second, his substance is not diminished by consuming the Eucharist. To the contrary, Jesus is bodily in heaven, seated at the right hand of the Father, though his body becomes miraculously present wherever the Eucharist is celebrated. Third, the eating of his Body and Blood does not result in practical physical nourishment on a natural level, although some have miraculously subsisted solely on the Eucharist. The purpose of the Eucharist is to provide spiritual nourishment.
In summary, cannibals consume the flesh of a dead person in a way that diminishes and profanes the corpse. Through the sacrament of the Eucharist, Jesus freely gives himself to us; and we consume his living body, blood, soul, and divinity in a way that mysteriously and miraculously does not diminish him but instead enhances our spiritual life.
For more on how receiving the Eucharist is not cannibalism, please see <a href="https://www.catholic.com/magazine/print-edition/what-catholics-believe-about-john-6">Tim Staples’ article on John 6</a>.
</div>

Is Receiving the Eucharist Cannibalism?

Most Catholics have never heard of generational spirits. That is no surprise: they rose to prominence in some circles only recently, and belief in them is part of the spirituality of very few Catholics. Their existence is an open question, meaning Catholics are within Church teaching to believe or disbelieve in them. Some exorcists and other Catholics involved in so-called deliverance ministry seem to have certainty not only in their existence, but in their demonic methods of attack, and in the means to be freed from them.
What does the Church teach us about this possible type of evil spirit?
<h2>What is a generational spirit?</h2>
It is not easy to give a definition, since the Church has no doctrine on the subject. They are said to be demons that attach to particular families. They are not mentioned in the Catechism of the Catholic Church or the Catechism of the Council of Trent, in papal documents or in Church councils, or in the writings of Doctors of the Church (St. Jerome, St. Augustine, St. Gregory the Great, St. Thomas Aquinas, St. Teresa of Avila, St. Francis de Sales, etc.). Different people have different names for them, such as family spirits, familial spirits, and wounding of the family tree. They are described in different ways, as demons that cause particular problems or provoke particular sins and continue to do so for succeeding generations of the person to whom they first attached. Some think membership in the Freemasons is especially inviting to generational spirits, though why this is so remains unexplained.
<h2>Does belief in generational spirits contradict Catholic doctrine?</h2>
No, the topic is neither taught nor condemned by Church doctrine. It might or might not be the case that the demon tempting me today is the same demon that tempted my Aunt Elgisa or Great-uncle Vito or Great-grandfather Nikola.
<h2>Where does the idea of generational spirits come from?</h2>
Within the Catholic Church, the belief and alleged methods of dealing with generational spirits  probably came from Pentecostal Christians in the 1960s. It is difficult if not impossible to find any mention of the topic by Catholic writers from before that time.
Some Catholics say that belief in generational spirits is found in Catholic teaching and tradition and point to the authority that parents have over their children. But parental authority comes from God, for the purpose of leading children to heaven. There is nothing in Church teaching or tradition that equates that authority with passing on a particular demon from one generation to the next.
<h2>Are generational spirits mentioned in the Bible?</h2>
No. Some who believe in them will point to Scripture verses such as Exodus 34:7, which states that God is “forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children&#8217;s children, to the third and the fourth generation.”
But neither this nor similar verses mention generational spirits, and there are more traditional explanations. For example, St. John Chrysostom said the above verse is “not to be universally applied, but was made with regard to those going out of Egypt” (Homily 56 on St. John).
Certainly, God seems to clarify this in Ezekiel 18:20:
<blockquote>The soul that sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son; the righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.</blockquote>
A simple way to reconcile the two is that though God does allow parents’ sins to cause damage to their children, grandchildren, and great-grandchildren, those descendants are not punished as such for a family member’s sins. In any event, there is no mention of generational spirits in the Bible.
One writer, with regard to Mark 9, says that “Jesus exorcises a demon from a man’s son, who has been possessed from infancy. That means that either the son was cursed in the womb, or else is the victim of a generational spirit.” But those are certainly not the only explanations for this case of demonic possession. According to Mark 9:21, “Jesus asked his father, ‘How long has he had this?’ And he said, ‘From childhood.’” Jesus did not ask or receive an exact age; the father could have meant age seven or seventeen or anywhere in between, and the young man could have done something to open himself to demonic attack.
<h2>What about exorcists and deliverance ministers who say they have experience with generational spirits?</h2>
There are a few problems with this. Some claim to be able to sense the spirits; some make deductions based on one’s ancestry; some even claim the demons have revealed themselves. But there is no way to verify these claims.
As for demons alleged to have revealed themselves, this could be the imagination of persons who mistakenly believe they are possessed and have unfortunately been reading about spiritual warfare with generational spirits. If an actual demon were to admit to being a generational spirit, exorcists and deliverance ministers should remember three things: they lie, they lie, they lie.
<h2>Can any harm be done by those promoting the belief in generational spirits?</h2>
Yes, great harm can be done and has been done to individuals struggling with a range of mental, emotional, and relationship problems. All of these may result from mistreatment by parents, who in turn may have been mistreated by their parents, but this is not the same as saying a demon has attached itself.
The suffering individual may go to an exorcist or deliverance minister who claims to have a method to drive off the generational spirit. When the method fails, the individual believes that, on top of his other struggles, he has a generational spirit that even an alleged expert could not banish.
<h2>Does the Church have certain prayers or rituals to bind generational spirits, or break the generational demonic bonds, or heal the family tree?</h2>
No. Again, there is no mention of generational spirits in Church teaching, and certainly no specific prayers or rituals dealing with them. Those who believe in them write their own prayers. There is nothing wrong with that, unless they try to tell people these prayers have special power against these demons, or even that these specific prayers must be said if the alleged generational demon is to be driven off.
In fact, the Rite of Exorcism specifically tells the exorcist, “During the exorcism, he shall preferably employ words from holy writ rather than forms of his own or someone else.” Bible verses are more powerful against demons than prayers we write ourselves.
<h2>The Church has the Rite of Exorcism for demonic possession. What does the Church say to do about demonic attacks that fall short of possession?</h2>
We use the spiritual weapons the Church has given us: sacraments, sacramentals, Scripture, and prayer.
For example, the Rite of Exorcism states that both the exorcist and the possessed person should go to confession and receive Holy Communion. The rite includes Gospel readings (Mark 16:15-18; Luke 10:17-20, 11:14-22; John 1:1-14) and Psalms (3, 10, 12, 21, 30, 34, 53, 67, 69, 90, 117); it also includes the St. Michael prayer and the Litany of the Saints. It tells the exorcist to have a crucifix and holy water.
We can and should use these frequently to protect against demonic temptation and attack. I think it important to note this instruction to the exorcist: “It will also help to say devoutly and often over the afflicted person the Our Father, Hail Mary, and the Creed.” As these are the very prayers of the rosary, clearly praying the rosary with the specific intention for protection against demons is a powerful weapon.
Satan tried to tempt Jesus, so we can be certain that he and his minions are tempting us. While in this world, we are part of the Church militant, fighting the battle against them. But we should not get too caught up in the mindset and language of fighting demons.
Jesus talked about this battle sometimes, but he did not talk about it all the time, and he never mentioned or hinted at generational spirits. The Lord’s Prayer forms the basis of all our prayers, and only in the last petition do we ask God’s help against the evil spirits: “Lead us not into temptation, but deliver us from evil.”

Generational Spirits: Questions and Answers

Joe Heschmeyer delves into the Catholic doctrine of original sin, responding to a Reddit user&#8217;s query about its compatibility with the innate goodness of humanity. He discusses the impact of original sin on relationships with God, fellow humans, creation, and oneself, shedding light on the theological nuances and the need for redemption.

What Christians Get Wrong About Original Sin

The Bible teaches that Jesus is “the expiation for our sins, and not for ours only, but also for the sins of the whole world” (1 John 2:2). This is the heart of the Christian message: Christ made satisfaction for our sins (paid a debt) through his death on the cross.
But the question is, “Was this necessary?” Did Jesus have to die on a cross to expiate our sins? Or could God have done it some other way?
Some Christians say it was necessary (absolutely speaking—i.e., it couldn’t be any other way, regardless of what God willed). But others say it wasn’t (i.e., redemption could have been accomplished some other way). What should we think?
Christians who say it was absolutely necessary often appeal to passages like the one quoted above. “The Bible says Jesus satisfied for our sins,” so it’s argued, “therefore, it was necessary.”
But the mere affirmation that Jesus’ death satisfied for our sins doesn’t logically entail that it was the only way to satisfy for our sins. It’s true that if Jesus wills to order his death for the satisfaction for our sins, then our sins will be satisfied. But to conclude that our sins wouldn’t be satisfied if Jesus didn’t die would be to commit the fallacy of negating the antecedent (if A, then B; not A; therefore, not B).
Now, concerning the positive reasons for why Jesus’ death wasn’t absolutely necessary for our redemption, we can turn to St. Thomas Aquinas for help. Here are three reasons that he gives in a variety of his works.
Reason #1: God is omnipotent.
Given his omnipotence, God can bring about anything that doesn’t entail a logical contradiction. As Mary says, “Nothing will be impossible with God” (Luke 1:37). The idea of God remitting the debt of sin in some way other than Jesus’ death doesn’t entail a logical contradiction. Therefore, as Aquinas concludes, “it was possible for God to deliver mankind otherwise than by the passion of Christ” (Summa Theologiae III:46:2).
Reason #2: Sin is ultimately against God alone and not some other.
One might think God couldn’t remit the sin of the human race without satisfaction (imposed suffering) lest he act unjustly. A judge, for example, can’t justly pardon fault without penalty when such fault has befallen another (another man, the State, etc.).
But, as Aquinas points out, sin has “the formality of fault in that it is committed against [God] himself” (ST III:46:2 ad 3, emphasis added). In other words, it’s a personal trespass against God. David captures this nicely in his psalm of repentance: “Against you, you alone have I sinned” (Ps. 51:6).
So for God to forgive sin without willing satisfaction he would in no way act against justice. Rather, his forgiveness would simply be an act of mercy. Such forgiveness would be no more unjust than me forgiving my friend’s offense without willing that he pay for it.
Reason #3: The dignity of Christ’s person is infinite.
In question two of his Quodlibet II, Aquinas appeals to the infinite dignity of Christ’s person as a reason why Jesus’ death wasn’t absolutely necessary. Given that Jesus is the Word of God, and thereby divine, any act that he performs has infinite power. Aquinas focuses merely on acts of suffering in this text. But the principle applies to any act Jesus performs. Thus, Jesus could have ordered any of his acts to the redemption of the human race and thereby accomplished it.
Now, if Jesus’ death wasn’t absolutely necessary to satisfy for sin, then why did the Father ordain it? Here are eight reasons.
First, sacrifice is understood by both Jews and all humans as that which brings about good relation between man and the divine (see Jimmy Akin, A Daily Defense, Day 4).
Second, sacrifice has a particular meaning for the Jews, given that they were delivered from slavery in Egypt through the sacrifice of the Passover lamb. Since Jesus is revealed to be the new Passover lamb (1 Cor. 5:7; see also John 1:29), it’s fitting that Jesus be sacrificed (see Jimmy Akin, A Daily Defense, Day 4).
Third, Jesus’ death on the cross manifests certain truths about God. It manifests God’s justice because Jesus’ death on the cross did in fact satisfy for sin, paying a debt that the human race could not pay (ST III:46:1). But Jesus’ death also manifests God’s mercy, since “man of himself could not satisfy for the sin of all human nature” (ST III:46:1; Cf. I:2 ad 2). Finally, Jesus’ death manifests how much God loves us (ST III:46:3). As Jesus teaches, “greater love has no man than this, that a man lay down his life for his friends” (John 15:13). Jesus speaks a language that we all understand—sacrificial death equals love. Paul concurs, writing, “But God shows his love for us in that while we were yet sinners Christ died for us” (Rom. 5:8).
Fourth, Jesus’ death on the cross helps us progress on the path of holiness and conform our lives to his. It gives us an example of virtue—in particular, the virtues of “obedience, humility, constancy, [and] justice” (ST III:46:3). As Peter writes, “Christ also suffered for you, leaving you an example, that you should follow in his steps.” Jesus’ death also gives us an example to die to sin spiritually and our carnal desires (ST III:50:1; cf. Quodlibet II.2), for Paul teaches, “The death he died he died to sin . . . so you also must consider yourselves dead to sin” (Rom. 6:10). Finally, the ugliness of Jesus’ death inspires us to refrain from sin (ST III:46:3).
Fifth, Jesus’ death fittingly counters the devil’s combat tactics. Through Adam’s sin, which was brought about by the temptation of the devil, man experiences death as a penalty for sin. Christ takes on death to deliver us from death (ST III:46:3, 50:1). Jesus also counters the devil with his humility. It was the devil’s pride that prompted him to tempt Adam, which brough about the de-redemption of man. Jesus counters such pride with humility to redeem mankind (ST III:46:3 ad 3). Finally, Jesus redeems through justice (satisfying for sin) to counter the devil’s unjust assault on man (ST III:46:3 ad 3).
Sixth, Jesus’ death confirms three truths. It confirms the truth of Jesus’ resurrection. As Aquinas writes, “how could Christ’s victory over death appear, unless he endured it in the sight of men, and so proved that death was vanquished by the incorruption of his body?” (ST III:46:3 ad 2). The truth of Jesus’ humanity is also confirmed because a phantom cannot suffer and die (ST III:50:1). Finally, it confirms the ugliness of sin (ST III:46:3).
Seventh, given that the Word assumes to himself a human nature and redeems the human race through that nature, a certain dignity is bestowed upon man by incorporating him into the Father’s providential plan to overthrow Satan (ST III:46:3).
Eighth, it was fitting that Jesus merit the glory of exaltation through lowliness (ST III:46:1). Jesus says of himself, “Was it not necessary that the Christ should suffer these things and enter into his glory?” (Luke 24:26). Christ’s exaltation is threefold: his resurrection, the manifestation of his divinity, and the reverence shown to him by every creature (Phil. 2:8-10).
In 1 John 4:8, St. John tells us that God is love. It’s no surprise, therefore, that Jesus’ death on the cross, which is an expression of God’s love, would exclude absolute necessity, since love is an expression of the greatest freedom. God’s freedom to have done otherwise gets to the heart of the Christian message: God loves you!