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What do you think about the supposed references to Jesus in the Talmud?

Please explain how does the process work when a priest earns the title of Monsignor I’d like to understand how that whole process works.

Who is the “destroyer” / angel of death in Exodus? An actual angel?

Do you think the Jewish faith was reinterpreted after Jesus’s death and resurrection 25:10 - Why is the word Holy Ghost said instead of Holy Spirit?

Why are there so many people who say that the Catholic Church is evil? The red shoes are evil. The room that looks like a serpent, at the Vatican. And other claims…?

I was recently challenged on the papal bulls allowing conquest and enslavement, followed by the bull Sublimis Deus forbidding enslavement, which I take as an abrogation of the prior. The interlocutor asked 1) how can one infallible bull overrule anothe...

Can you explain how the Godhead and the Trinity are not conflicting ideas or doctrines. I get SO MANY people who challenge the Trinity and say that Catholics try to replace the Godhead with the “false doctrine” of the Trinity.

Let’s say a person was properly baptized as a child but didn’t remember. They grow up and live a secular life until finding the faith later. They go through RCIA and, not remembering that they had been already baptized, are baptized and con...

Jimmy Akin, what’s your most recent and thorough reflection on Numbers 12?

Do we have one guardian angel for our whole life?

What are your thoughts on the “manna machine”?

Ask Me Anything

What is life like for Christian refugees from Syria and Iraq? We ask Dalal Saied, who left Iraq when she was seven, lived for years as a refugee in Syria, and finally settled in the United States as part of the Middle Eastern Christian diaspora.

Life as a Refugee

Chris Stefanick encourages parents who send their kids to slacking Catholic schools to bring their complaints to the administration and demand better education of the faith for their children.

What Should We Do When Catholic Schools Fail to Pass on Faith?

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Are you ACTUALLY worshipping?

The Eucharist is the most Christian act.

Deacon Harold Burke-Sivers has an apparently unpopular answer to the scourge of racism—imitating Jesus. Our society refuses this path, preferring a culture of constant critique and revolution. It is time that the revolutionaries heard the hard truth—their cure is no cure at all. Real healing requires us to take up the Gospel with courage and humility.

Catholicism and Race

Why isn’t there an instance in the bible where a child is adopted into faith?

What is the Catholic view of Matthew 16:28? Is it an unfulfilled prophecy?

Is it sinful to work on Sunday?

Today in class they were talking about schizophrenia and my teacher asked if anyone was religious, to make a comparison between the two. I didn’t raise my hand. Did I do something wrong by not speaking up?

I just found out that one of my friends is a Freemason. Am I still allowed to associate with him?

Would a land value tax be better than an income tax in light of Catholic Social teaching on just taxation?

What does the mark of the beast mean? Are we all born with it? What was Jesus doing after the Resurrection but before the Ascension?

<div>Why did Jesus weep before he raised Lazarus from the dead? </div><div>It’s likely that Jesus wept out of love and sympathy for Lazarus and his family. It occurs within the context of Martha and those Jews who came with her weeping (John 11:33). John tells us that in response to their sorrow Jesus was “moved in spirit and troubled” (v. 34). The people present took his weeping to be a sign of friendship: “So the Jews said, ‘See how he loved him&#8217;” (v. 36).
Another possible explanation is that Jesus wept because of human death that sin wrought within his creation. According to W. Leonard in A Catholic Commentary on Holy Scripture, when Jesus says, “Take away the stone,” the Greek verb used suggests that Jesus felt angry. The implication is that Jesus was angry with death, an effect of the original sin of Adam and Eve.
Such a detail on the surface seems frivolous. But it reveals a profound theological mystery: “Jesus, who became man in every respect except sin, experienced a full range of human emotions” (Ignatius Catholic Study Bible, 184).
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What Moved Jesus to Tears?

<div>Would it be a sin to participate in facilitating a divorce as a family law attorney?</div><div>Saint Pope John Paul II had this to say about Catholic legal professionals and divorce:
<blockquote>
<blockquote>For grave and proportionate motives [judges] may therefore act in accord with the traditional principles of material cooperation. But they too must seek effective means to encourage marital unions, especially through a wisely handled work of reconciliation.
Lawyers, as independent professionals, should always decline the use of their profession for an end that is contrary to justice, as is divorce. They can only cooperate in this kind of activity when, in the intention of the client, it is not directed to the break-up of the marriage, but to the securing of other legitimate effects that can only be obtained through such a judicial process in the established legal order (cf. Catechism of the Catholic Church, n. 2383). In this way, with their work of assisting and reconciling persons who are going through a marital crises, lawyers truly serve the rights of the person and avoid becoming mere technicians at the service of any interest whatever.
(<a href="http://w2.vatican.va/content/john-paul-ii/en/speeches/2002/january/documents/hf_jp-ii_spe_20020128_roman-rota.html">Discourse to the Roman Rota on Divorce &#8211; 28 January 2002</a>)</blockquote>
</blockquote>
Judges and lawyers may only &#8220;cooperate&#8221; in a divorce proceeding if their cooperation is material and not formal. Formal cooperation would be to encourage divorce as an end in itself or support divorce as good. Material cooperation, on the other hand, is when someone is engaged in a morally good or neutral action that only incidentally enables the bad action of another.
Catholic divorce lawyers must never cooperate in a divorce if the proceedings result in injustice. However if the relationship between the two spouses is in such terrible shape that only civil remedies (including divorce) will protect an individual&#8217;s rights, safety, or mental health then Catholic lawyers may cooperate in order to further justice in such circumstances.
Each divorce must be handled on a case by case basis. Catholic lawyers must ask themselves if the case before them is in the interest of justice and the natural law or if it will result in an injustice to both natural law and the rights of persons. Catholic lawyers do not need to do an indepth analysis of each client and their motives but should examine their own conscience as to whether the legal action is something they would feel comfortable cooperating with and standing before God.
</div>

Catholic Lawyers and Divorce

<blockquote>Almighty God, give us grace that we may cast away the works of darkness, and put upon us the armor of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious majesty, to judge both the quick and the dead; we may rise to the life immortal.</blockquote>
This prayer, used in the Ordinariate form (Divine Worship) of the Mass, is remarkable, and quite different from what most Catholics hear today.
In the extraordinary form, this Sunday has a collect which may be familiar to some of us in English: “Stir up thy power, O Lord, and with great might come among us.” It’s a Latin prayer, of course, but in English translation it was used in the prayer book tradition, and in our missal, on the fourth Sunday of Advent—not to be confused with a different “stir up” prayer, which was used on the final Sunday before Advent. That one became associated not just with the necessary stirring up of those ingredients for the Christmas pudding—which, if you live in cold, damp England, are sitting under the bed in the spare room for most of the month.
Today, I want to point out the clarity with which our prayer highlights the meaning of Advent. It does so in two ways.
First, it reminds us that Advent is a time of penitence. This is a time to “cast away the works of darkness, and put upon us the armor of light.” This is a particularly good reminder for us Americans who have exited the fleshly excesses of Thanksgiving only to enter the consumer extravaganza that is Black Friday and Christmas shopping. Advent is not, emphatically, a time to be artificially cheerful for the sake of a Christmas season that will not actually arrive for another four weeks. This isn’t to say that we are supposed to be gloomy in Advent, any more than we are supposed to be gloomy in Lent. But whereas much of the world is content to skip over Advent to make an endless season of feasting, Holy Church invites us to the countercultural witness of acknowledging that Jesus is coming but that he is not yet here, both in terms of Christmas and in terms of the end of the world. Like the birth of a baby in a normal family, the final month of preparation is joyful but also serious: things are getting real, and the preparations aren’t just fun and games, but serious work. When the baby comes, we need to be ready for more than a dinner party.
Second, the prayer reminds us that the first Advent is intrinsically related to the second. The purpose of Advent is not merely to commemorate the nativity; it is to prepare ourselves for the final and definitive Advent of Christ in the world—the Advent spoken of in the Gospels, when the Son of Man will come in glory to judge the world. We prepare for this Advent, lest it “come upon [us] suddenly like a snare,” as Luke says.
How then, should we prepare to avoid being taken suddenly and unawares? I think Scripture and tradition give us two definite ways to prepare.
The first is in a way the most direct, for it is a third form of Christ’s Advent. He comes to us daily on all the altars of the Catholic Church under the external form of bread and wine. This is the way that he himself instituted his ongoing presence among and for us. And so the first way to prepare ourselves for the coming of Christ in the last day is to learn to meet him in the way that he already comes to us day after day in the Eucharist. We should spend time with him in adoration; we should receive Holy Communion with a right intention and in a state of grace. Christ ordained to be known to us in this form precisely because it is both present to our senses and beyond our senses. Our senses are trained, in other words, both to acknowledge what is present and to recognize a presence beyond what is visible.
The second is less direct, but no less real: Christ is present in his members, the Church. Think about why the lectionary gives us this reading from 1 Thessalonians alongside the others. St. Paul speaks about growing in love for the brethren; he speaks of treating one another with love so that we will be blameless when Christ comes again. In other words, how can we expect to meet Christ with joy when he comes to judge when we cannot be bothered to see him in the brothers and sisters who stand next to us in his Church?
In a way, it is harder to see Jesus in our fellow Christians than it is to see him in the monstrance. In the Eucharist, he doesn’t speak back: he is passive, silent, waiting to be known and loved. But in our brethren, he is veiled under human personality, physical variety, and social connection.
All of this is to say that the hospitality and interaction of the coming season is not irrelevant to the more sober purposes of Advent. No, Advent is not Christmas. But if we want to get Christmas when it comes, we have to, in a sense, find Christmas here and now—in the Eucharist, and in God’s people. Like at Christmas, our Lord comes to us in great humility. May we learn to see him wherever he is.

Find Christmas Now