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<div>How does one deal with religious debates without getting angry?</div><div>When you speak with people about God and his revelation, you are working for their salvation and happiness, and this means that you love them. So loving the ones we speak with is the best way not to give in to anger. Better to be angry at the devil, the deceiver, than at the poor souls who labor under various errors. You should see yourself as helping the Good Shepherd to bring back his lost sheep, not as an opponent or accuser.
Pray for the ones with whom you speak before, during, and after your talking. Ask the Lord to give them all he desires for them and to use you as his humble and peaceful instrument. Then you will be imitating Christ and the apostles, and then, if anger against evil is warranted, it will be appropriately expressed and won&#8217;t be a general attitude.
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Keeping Your Temper in Religious Debates

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These arguments against the priesthood fail. #denominationaldifferences

<div>Does Catholicism teach that all religions are true?</div><div>No, the Catholic Church does not teach that all religions are true, even if elements of truth can be found in non-Catholic religions. For a primer on the Church’s teaching in this regard, see CCC 846-48.
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Are All Religions True?

In this engaging clip, Cy Kellett and Trent Horn dive into a thought-provoking discussion about why some individuals, like a viewer from Ohio, choose not to embrace Catholicism. Drawing from personal experiences in a Pentecostal background, they explore the impact of miraculous claims and the complexities of faith, challenging assumptions about doctrine and authenticity in religious practices.
Transcript:
Caller: So I would say the reason I am not Catholic is because of the denomination I was born and raised in. I was born and raised in a Pentecostal denomination. You know, emphasis on spiritual church services, speaking in tongues, healings, things like that.
We have ministers all the time from foreign countries that told us miracle stories, converting people by the millions. There&#8217;s one story of a woman who had a kidney that miraculously grew back after this Pentecostal preacher laid hands on her. So I&#8217;d say it&#8217;s that environment that I&#8217;m not Catholic and also because, well, can these people be teaching false doctrine if all these miracles are happening? So that&#8217;s why I&#8217;m not Catholic.
Trent: Sure. I think those are two good points. Number one, it seems to be you&#8217;re thinking, well, if these people are capable, let&#8217;s assume that at least some of the miracle claims they&#8217;re making are authentic. I mean, there have unfortunately been cases of preachers, including Pentecostal preachers, who claim to be faith healers. But it seems quite suspect what they&#8217;re exactly doing.
But let&#8217;s just. I think it&#8217;s. I don&#8217;t think it&#8217;s improbable that some non-Catholic Christians, whether they be ministers or lay people, are capable of performing miracles or having God work through them. I don&#8217;t think that&#8217;s improbable. But I don&#8217;t think that it follows that because God works a miracle through them, that God validates their theology completely.
It reminds me in the Gospels when there were the apostles, those who were following Jesus, that there were other people who weren&#8217;t direct disciples, who were also casting out demons and doing things. And Jesus said, look, if they&#8217;re not against us, they&#8217;re with us. Though that wouldn&#8217;t mean they had the same apostolic authority as Peter, John, and the other apostles just because other Christians, God empowers them to do miracles.
Because would you agree that, I mean, there are, you know, you said you grew up in the Pentecostal tradition. Would you agree that it&#8217;s possible there are, let&#8217;s say, Calvinists who have done miracles? God has worked through them with charisms. But that wouldn&#8217;t mean you should become a Calvinist, right?
Caller: Well, I guess that&#8217;s a fair point because I&#8217;ve heard of Mormon missionaries, to change the subject a little bit, who have prayed for miracles. Like I saw one video where they claim to stop a drought. And this one lady was cured of cancer after he was baptized in a Mormon baptism. So I guess that&#8217;s a fair point, right?
Trent: And that&#8217;s actually a great example because Mormons are not Christians. So God, I mean, He could choose to work a miracle through anyone, even someone who&#8217;s non-Christian, who&#8217;s not a believer. I mean, you know, God spoke through Balaam&#8217;s donkey, for example, in order to move him.
So there could be non-Christians or non-Catholics God could work through to do a miracle, but that doesn&#8217;t mean automatically their theology is correct. God&#8217;s sovereign. He can choose to do miracles through whoever He wants. For me, I would rather look at trying to determine which theology to believe in. I try to say, look, which one coheres with Scripture and two, which one coheres with history?
Because the Bible, you know, we didn&#8217;t have the Bible in the first century. There wasn&#8217;t a canon, really. There wasn&#8217;t one that was universally recognized until the 4th century. I would say, well, what does early tradition, history, and Scripture tell us? And my full study has led me to the Catholic faith.
I&#8217;d also offer you one more thought, Cole, and that would be that some of the traditions in Pentecostalism, so, you know, charism, speaking in tongues, healings, those kinds of things, they&#8217;re not contradictory to the Catholic faith. Catholics would agree that God can give different charisms to people all the time.
In fact, there are a group of Catholics that have a special devotion to that. They&#8217;re called Charismatic Catholics or part of the Charismatic Catholic Renewal. And that&#8217;s something you could look into, that you can kind of see there how those elements of spirituality that you may find to be positive within Pentecostalism, the Catholic Church also fully supports as well, as long as it doesn&#8217;t contradict Catholic doctrine or Catholic dogma.
Trent: So does that sound like something you might want to look into or&#8230;
Caller: Worth the thought?
Trent: Sure. Yeah. Well, why don&#8217;t you take a look at it? And again&#8230;
Oh, go ahead.
Caller: Well, I just like to say, well, just these preachers have such&#8230; They seem to have such authority when they&#8217;re speaking, and that&#8217;s just hard to kind of argue against, you know.
Trent: But remember, though, when you say authority, they may sound very confident, they may sound, you know, bombastic, they may sound very winsome. I&#8217;ll agree with you there. There are Protestant preachers that can preach up a storm, my friend, but we have to always be careful.
I remember, I believe it&#8217;s in the letter to the Thessalonians, Paul says there will come a time where people will not stand for true doctrine and hoping that their ears will be tickled or pleased, they will go after false teachers. So just because someone&#8217;s really impressive to listen to, sometimes that&#8217;s a warning sign they can be leading people astray.
So when we say speak with authority, we should not mean that they&#8217;re very confident. We should ask what is their authority? Who gave them the right to speak on behalf of Christ? If it&#8217;s just, well, I read the Bible, how do you know your interpretation is right? First Peter 1:20 says, no prophecy of Scripture comes about by one&#8217;s own interpretation.
So I would say the real authority lies in those people who are the successors of the apostles. And we find that apostolic succession fully in the Catholic Church. So something to think about and do. Call back at another time or maybe in an open forum if you want to get more answers.
Cy: Cole, thank you very, very much for that call. Our topic this hour, why aren&#8217;t you a Catholic? Why are you not a Catholic?

Pentecostal Miracles are Why I’m Not Catholic…

<div>Can you help clear up the misunderstanding about St Junipero Serra? Many say he mistreated the Native Americans, but he must not have been bad if he was declared a saint.</div><div>After an extensive investigation over many years, Pope Francis was pleased to culminate the Catholic Church’s examination <a href="https://w2.vatican.va/content/francesco/en/homilies/2015/documents/papa-francesco_20150923_usa-omelia-washington-dc.html">by canonizing Junipero Serra</a>.
In summary, St. Junipero gave his life for the temporal and eternal well-being of the people he served in Mexico and modern California, and that is why he was much beloved by the Indian and Hispanic populations he served.
For more on St. Junipero in historical context, please see <a href="https://www.firstthings.com/article/2018/01/padre-mestizo#login">this article</a>, <a href="http://www.ncregister.com/blog/jimgraves/st.-junipero-serra-is-a-great-american-hero">this article</a> and <a href="https://www.catholic.com/encyclopedia/junipero-serra">this article</a>
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Setting the Record Straight on St. Junipero Serra

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Why Christians Must Convert "Savages"...

Why Dilexi Te is an Awesome Document

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<h3>Fourth Sunday of Easter
Lectionary: 49</h3>
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<h4>Reading 1    <a href="http://cms.usccb.org/bible/acts/2:14">ACTS 2:14A, 36-41</a></h4>
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Then Peter stood up with the Eleven, 
raised his voice, and proclaimed: 
“Let the whole house of Israel know for certain 
that God has made both Lord and Christ, 
this Jesus whom you crucified.”
Now when they heard this, they were cut to the heart, 
and they asked Peter and the other apostles, 
“What are we to do, my brothers?” 
Peter said to them, 
“Repent and be baptized, every one of you, 
in the name of Jesus Christ for the forgiveness of your sins; 
and you will receive the gift of the Holy Spirit. 
For the promise is made to you and to your children 
and to all those far off, 
whomever the Lord our God will call.” 
He testified with many other arguments, and was exhorting them, 
“Save yourselves from this corrupt generation.” 
Those who accepted his message were baptized, 
and about three thousand persons were added that day.
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<h4>Responsorial Psalm    <a href="http://cms.usccb.org/bible/psalms/23:1">23: 1-3A, 3B4, 5, 6</a></h4>
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R. (1) The Lord is my shepherd; there is nothing I shall want. 
or: 
R. Alleluia. 
The LORD is my shepherd; I shall not want. 
In verdant pastures he gives me repose; 
beside restful waters he leads me; 
he refreshes my soul. 
R. The Lord is my shepherd; there is nothing I shall want. 
or: 
R. Alleluia. 
He guides me in right paths 
for his name’s sake. 
Even though I walk in the dark valley 
I fear no evil; for you are at my side. 
With your rod and your staff 
that give me courage. 
R. The Lord is my shepherd; there is nothing I shall want. 
or: 
R. Alleluia. 
You spread the table before me 
in the sight of my foes; 
you anoint my head with oil; 
my cup overflows. 
R. The Lord is my shepherd; there is nothing I shall want. 
or: 
R. Alleluia. 
Only goodness and kindness follow me 
all the days of my life; 
and I shall dwell in the house of the LORD 
for years to come. 
R. The Lord is my shepherd; there is nothing I shall want. 
or: 
R. Alleluia.
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<h4>Reading 2    <a href="http://cms.usccb.org/bible/1peter/2:20">1 PT 2:20B-25</a></h4>
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Beloved: 
If you are patient when you suffer for doing what is good, 
this is a grace before God. 
For to this you have been called, 
because Christ also suffered for you, 
leaving you an example that you should follow in his footsteps. 
He committed no sin, and no deceit was found in his mouth.
When he was insulted, he returned no insult; 
when he suffered, he did not threaten; 
instead, he handed himself over to the one who judges justly. 
He himself bore our sins in his body upon the cross, 
so that, free from sin, we might live for righteousness. 
By his wounds you have been healed. 
For you had gone astray like sheep, 
but you have now returned to the shepherd and guardian of your souls.
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<h4>Alleluia    <a href="http://cms.usccb.org/bible/john/10:14">JN 10:14</a></h4>
<div class="poetry">
R. Alleluia, alleluia. 
I am the good shepherd, says the Lord; 
I know my sheep, and mine know me. 
R. Alleluia, alleluia.
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<h4>Gospel    <a href="http://cms.usccb.org/bible/john/10:1">JN 10:1-10</a></h4>
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Jesus said: 
“Amen, amen, I say to you, 
whoever does not enter a sheepfold through the gate 
but climbs over elsewhere is a thief and a robber. 
But whoever enters through the gate is the shepherd of the sheep. 
The gatekeeper opens it for him, and the sheep hear his voice, 
as the shepherd calls his own sheep by name and leads them out. 
When he has driven out all his own, 
he walks ahead of them, and the sheep follow him, 
because they recognize his voice. 
But they will not follow a stranger; 
they will run away from him, 
because they do not recognize the voice of strangers.” 
Although Jesus used this figure of speech, 
the Pharisees did not realize what he was trying to tell them.
So Jesus said again, “Amen, amen, I say to you, 
I am the gate for the sheep. 
All who came before me are thieves and robbers, 
but the sheep did not listen to them. 
I am the gate. 
Whoever enters through me will be saved, 
and will come in and go out and find pasture. 
A thief comes only to steal and slaughter and destroy; 
I came so that they might have life and have it more abundantly.”
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Source: <a href="http://cms.usccb.org/bible/readings">cms.usccb.org</a>
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Sunday Holy Mass, May 3, 2020

The Church recently rolled out the final document on the Synod on Synodality and I cannot intellectually accept it. Am I essentially no longer Catholic?

Why is marriage between a man and a woman?

At what point did Jesus declare that all animals are clean to eat?

What is the Catholic stance on eugenics?

My supervisor said he would refuse to submit to his supervisor because she is a woman. He used scripture to justify this. How do we approach this as Catholics?

Regarding the year of Jubilee, when you visit 7 churches, do you receive 1 indulgence or an indulgence for every church you visit?

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A caller shares that his coworker refuses to take direction from a female supervisor, citing Scripture as justification. In this episode, Catholic apologists respond with clarity on what the Church teaches about gender roles, authority, and human dignity. Discover how Catholic teaching affirms the equal dignity of men and women while refuting misuse of Scripture to justify sexism.
Join The CA Live Club Newsletter: <a href="https://wvw.catholic.com/radioclub?email">Click Here</a>
Invite our apologists to speak at your parish! Visit <a href="https://www.catholic.com/speakers">Catholicanswersspeakers.com</a>
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Does Scripture Support Male-Only Authority? A Catholic Response

Many single Catholic women hope not to be single forever, but struggle to find a good husband. Until recently, I was one of them.
I got married at the beginning of 2024, and around the same time, I published a book called <a href="http://prettygoodcatholic.com">Pretty Good Catholic</a> about dating and finding a spouse as a Catholic. Based on my research for the book and my own experience, here are some tips for meeting more Catholic men, getting more dates, and ultimately finding a husband.
First, expand your social circle. If you haven’t married anyone you already know, you probably need to meet new men to have a chance at marriage. But it’s easy to get into a routine that doesn’t provide opportunities to meet many new people.
These days, most young Catholics turn to online dating to meet new eligible singles. This is a great tool if it’s used rightly. Catholic psychologist Greg Bottaro <a href="https://www.youtube.com/watch?v=t9Bx4C9yXc0">says</a> that “online dating” is a misnomer; instead, we should use dating apps for “online meeting.” Bring the relationship into the real, physical world as quickly as possible.
From talking with friends who have tried online dating, I find that women often struggle to feel interested in a picture and profile on a screen, whereas in real life, a “spark” might happen with the same guy. Keep that in mind as you use “online meeting”; give men a chance for a little longer, even if you don’t feel that initial spark.
Believe it or not, meeting in real life is still possible, too. Try “church-hopping” a bit to find parishes near you that have thriving young adult groups or other social activities you can be involved in outside of Mass. And go national, or even international: attend Catholic or Christian conferences, join pilgrimages, and go on mission trips.
Also, remember that Catholics don’t just go to Catholic-labeled events! Rekindle interests—or find new ones—that include a social element. Recreational sports are great for this, as is any form of partner dancing: swing, ballroom, salsa, etc. (I find that a disproportionate number of Catholics attend public dances!)
Of course, it’s not just where you go; it’s how you go. You’ll need to go in with a mindset that makes you open to meeting new people and being approached by men. Challenge yourself to meet at least one new single guy at every social event. (I’m going easy on you here: Henry Cloud, author of How to Get a Date Worth Keeping, challenges his readers to meet five new single people of the opposite sex per week.)
Go with a “wing woman” who will hold you accountable for your “eligible man” quota. Then separate from her for portions of the event so you’re approachable. Men often complain that the women they are interested in are always with their friends, so they can’t find a moment to ask them out. Put your phone away, look around the room, smile, and make eye contact. Sometimes, that’s all it takes to prompt a man to start a conversation with you. If he doesn’t, you can always say hello and start some casual small talk yourself.
Also, let’s face it: men’s attention is usually caught by the outside, before they get to know the inside. Your appearance will matter. Catholic men usually say they like a woman who looks “feminine”—in other words, like a woman. There are lots of ways to look like a woman, but consider what uniquely “feminine” touches you can incorporate into your appearance while still looking and feeling like yourself: more dresses, a new hairstyle, maybe a little bit of makeup? Regardless, figure out what colors and silhouettes enhance your natural beauty the most. Of course, taking good care of your health and hygiene goes a long way, too.
Once you’ve met a new man, you’ll need to send strong signals that you’re open to being asked out. Many men have told me they struggle to know whether a woman is interested in them, and that they need some encouragement before they make a move.
So learn the art of appropriate flirtation! If you’re interested in a guy, you may find you want to smile and laugh more than usual or even lean a little closer to him when he&#8217;s talking. Do it! If you tend to become shy or freeze up when you&#8217;re interested in someone, you may need to make concrete efforts not to self-sabotage: make eye contact more often and for longer than you usually do, and keep your whole body, including your feet, turned toward him during your conversation.
If your interest persists, but he doesn&#8217;t make it clear he reciprocates, you can proceed to stronger hints. When you have the chance to work it into conversation, hint that you would love to plan an activity together: “I haven’t been kayaking this summer yet, but I’d love to! Where do you usually go?” Hopefully, he’ll pick up this “dropped hanky” and ask you out.
Once you do get a date, or even before that, it can be tempting to switch to analysis mode right away: “Is he my type? Is he ‘husband material’?” Yes, you will need to do considerable reflecting and discerning as the relationship progresses, but there’s no need to do it all at once. Pace yourself.
I’ll share some advice I heard from several matchmakers, date coaches, and even a priest as I was researching for my book: get to know him on a “one date at a time” basis for up to three months before using the “boyfriend” label. During this time, slow-roll both physical affection and emotional intimacy. Think of this initial stage of dating as a time to build a friendship as a foundation for discerning marriage more concretely later.
During this stage, it is perfectly okay to go on dates with more than one person, if you have the opportunity and want to. In fact, I recommend doing so; it can help you avoid getting over-committed to anyone too quickly, and it just seems wise to get to know each potential match at least a little before deciding to commit or reject. Just be honest with each man, after the first or second date, that you’re not ready to be exclusive yet. The script I used that worked well was, “I’m getting to know a few people right now, and I won’t be ready for an exclusive relationship for a couple more months, but if you’re comfortable with that, I’d love to go out again.”
As you get to know him, allow the more serious marriage-discernment topics to come up organically, or ask questions a little at a time, without turning your dates into job interviews. Does he have a strong faith that’s compatible with yours? Is marriage an important goal for him in the foreseeable future? Does he want children? Do you align on your beliefs and desires regarding the roles of husband and wife? Do you communicate well with each other and even disagree well, with honesty and charity? These are just some of the important questions you’ll need to ponder as you gradually assess whether he’s a good husband for you, and you a good wife for him.
Most importantly, pray for guidance, and observe the fruits of the relationship. If your relationship isn’t making you holier and happier now, marrying him probably won’t, either. If it is making you holier and happier, that’s a good sign that you should keep moving forward.

How to Find a Husband

Why does the Catholic Church have priests?

Although our salvation doesn’t depend on knowing the exact date of Christ’s birth, nor is the Church likely ever to make a dogmatic definition regarding this date, it is a matter of interest to anyone who knows and loves Jesus Christ. In this article, <a href="https://cybersky.software.informer.com/">modern</a> astronomy <a href="https://store.simulationcurriculum.com/products/starry-night-pro-8">software</a> and ancient historical documents (including but not limited to the Bible) will offer one perspective on the star of Bethlehem that heralded our Redeemer’s birth.
The three scholars who deserve the most credit for this research are <a href="https://bethlehemstar.com/">Frederick Larson</a>, <a href="https://a.co/d/6kaOiNC">Timothy Norris</a>, and <a href="https://www.catholic.com/audio/ddp/the-star-of-bethlehem-and-astrology">Jimmy Akin</a>. What follows is a partial timeline of the Christ Event, from his conception in Mary’s womb to the adoration of the Magi. Powerful new software and the regularity of Kepler’s planetary motion laws offer a plausible case for the precision of each date. After this timeline, verses from the Bible and other ancient documents will provide historical support for each claim.
<h2>September, 3 B.C.</h2>
Jesus was conceived in Mary’s womb. After a close conjunction of Jupiter and Venus on August 12, Jupiter (the King Planet) began a rare triple conjunction with Regulus (the King Star), essentially crowning it with a halo pattern. The conjunction dates were Sep. 14, Feb. 17, and May 8. The celestial coronation took place in the constellation Leo. Just after sunset on Sep. 11, the constellation that rose in the east behind Leo was Virgo, the Virgin, literally “clothed with the Sun, with the moon under her feet, and on her head a crown of twelve stars” (Rev. 12:1). It was a new moon at her feet, coinciding with the Jewish New Year (Rosh Hashanah). The Magi, familiar with Jewish prophecies of the Messiah, definitely took notice.

<h2>June, 2 B.C.</h2>
Nine months after his conception, Jesus was born in Bethlehem. When Jupiter had finished crowning Regulus in May, it formed a close conjunction with Venus (the Mother Planet) on June 17, such that the separation between the two would have been imperceptible to the naked eye. Light from each planet added to the other, forming the most brilliant star that had ever been seen. (The Jupiter-Venus conjunction of June 17, 2 B.C. has been the brightest such conjunction in human history.) The Magi departed in haste from Babylon towards Bethlehem.
<h2>December, 2 B.C.</h2>
The first Epiphany: the Magi arrived in Bethlehem and adored the Christ child. Jupiter had proceeded ahead of the Magi, first leading them westward toward Jerusalem and then stopping (in full retrograde motion) on December 25 over the town of Bethlehem. Jesus would have been a six-month-old baby by this time, no longer in a temporary cave-stable but now in a small house built by Joseph.
At this point, let’s make the case for the claims above. The first fact to demonstrate is that King Herod died in 1 B.C., not 4 B.C. This is extremely important, because if Herod died in 4 B.C., as is widely believed, the star of Bethlehem would have appeared before then. In fact, the great mathematician and astronomer, Johannes Kepler (1571-1630), wrote two books on the subject, De stella nova (1606) and De anno natali Christi (1614). Unfortunately, he didn’t find much in the stars of 7, 6, and 5 B.C. His careful calculations could reproduce the celestial map with astonishing accuracy, but he sadly missed the star because he was searching in the wrong years.
Kepler’s mistaken idea that Herod had died in 4 B.C. was based on the historical scholarship of his time. Historian David Beyer has argued that a widely accepted reading of Josephus, which suggests that Herod died in 4 B.C., came from a transcription error introduced in a 1544 printed edition of Josephus’s Antiquities of the Jews (Book 18, chapter 4, section 106; see also David W. Beyer, “Josephus Re-examined,” available <a href="https://www.book-info.com/isbn/0-86554-582-0.htm">here</a>.) According to Beyer, nearly all the pre-1544 editions and manuscripts he reviewed in the British Library and Library of Congress stated that Herod Philip (who succeeded Herod the Great) died in the twenty-second year of Tiberius&#8217;s reign. The 1544 edition, however, changed this to the twentieth year of Tiberius. The “twentieth year” reading would place Herod the Great’s death in 4 B.C. Presumably working from a post-1544 edition of Josephus, Kepler would have accepted the 4 B.C. death date.
Besides the transcription error, there are more important reasons to reject the 4 B.C. date of Herod’s death. Historian Gerard Gertoux has published a tour de force of research <a href="https://www.academia.edu/2518046/Herod_the_Great_and_Jesus_Chronological_Historical_and_Archaeological_Evidence">here</a>, and Jimmy Akin’s findings agree with Gertoux’s. Although historian Emil Schürer’s claim that Herod died in 4 B.C. has retained widespread acceptance over the last hundred years, it rests on weak foundations. Akin critiques these foundations based on the following key points from Josephus and related evidence. He also builds a case for Herod the Great dying in 1 B.C. (specifically between the lunar eclipse on January 10, 1 B.C., and Passover on April 11, 1 B.C., likely closer to the latter).
1. Herod&#8217;s appointment as king in 40 B.C. leading to a thirty-six- or thirty-seven-year reign:
Josephus states that Herod was appointed king in the 184th Olympiad (ending mid-40 B.C.) during the consulship of Calvinus and Pollio (which began late 40 B.C.). This creates an impossible contradiction, as the dates do not overlap. External Roman sources (Appian and Dio Cassius) place the appointment in 39 B.C. Josephus reckons reigns non-inclusively (not counting partial first years in this period). Starting the count from the first full year (38 B.C.) and then adding thirty-seven years leads to a death in 1 B.C.
2. Length of reign after conquering Jerusalem (thirty-four years):
Josephus states that Herod died thirty-four years after obtaining his kingdom by slaying Antigonus (i.e., conquering Jerusalem), but he provides contradictory dates for the conquest. Some details point to 37 B.C., whereas others (e.g., exactly twenty-seven years after Pompey&#8217;s conquest in 63 B.C., and the end of 126 years of Hasmonean rule starting in 162 B.C.) point to 36 B.C. This inconsistency undermines using 37 B.C. as a firm anchor for a 4 B.C. death. However, using non-inclusive reckoning of the thirty-four-year period, we can infer a possible death date in either 2 B.C. or 1 B.C.
3. The lunar eclipse shortly before Herod&#8217;s death and Passover:
Josephus places Herod&#8217;s death between a lunar eclipse and Passover, with numerous events (requiring significant time and travel of many different people) in between. Advocates of a 4 B.C. death cite a partial lunar eclipse on March 13, 4 B.C., twenty-nine days before Passover. The twenty-nine-day gap is too short to accommodate all the events and travel Josephus describes between the eclipse and Herod&#8217;s death (estimated minimum forty-one days, more realistically sixty to ninety days). However, a total lunar eclipse occurred on Jan. 10, 1 B.C., eighty-nine days before Passover, which better matches Josephus&#8217;s description due to the sufficient time gap. Additionally, since Josephus does not specify a partial lunar eclipse, a total eclipse aligns better.
4. Evidence that Herod&#8217;s sons assumed office in 4 B.C.:
This does not prove that Herod died then, as it was common for aging rulers to appoint successors as co-rulers during their lifetime to ease succession and reduce pressure. Historical evidence shows that Herod did grant his sons governing authority before his death.
5. Testimony of the Church Fathers:
Many Church Fathers asserted a birth date of Christ in 3/2 B.C., necessitating a death date of Herod later than 4 B.C. and around 1 B.C. These Fathers included St. Irenaeus, St. Clement of Alexandria, Julius Africanus, St. Hippolytus, Eusebius, and Epiphanius, with Tertullian and Origen joining them.
Now that we’ve proven a 1 B.C. date for Herod’s death, let’s demonstrate the dates of the infant Christ’s timeline. We will proceed in chronological order:
<h2>September, 3 B.C.</h2>
The Magi weren’t just random stargazers. Most likely they were descendants of Daniel, the prophet brought to Babylon by Nebuchadnezzar. The Bible provides plenty of clues for this. In Daniel 2:48, Nebuchadnezzar makes Daniel the chief wise man (magus) of his court. In Daniel 5:11, Belshazzar’s queen reminds the king that Daniel, the chief magus, can interpret dreams and visions. In Daniel 6:28, we see that Daniel prospered in the reigns of Darius and Cyrus, implying his tremendous influence on the kingdom (including the school of magi). Daniel’s famous prophecy of weeks of years (sixty-nine sets of seven years each) in Daniel 9:24-27, predicted both the coming of Christ and the destruction of the Temple.
The point is that Daniel, a devout Jew whose God was respected and protected by King Cyrus, would have trained magi to watch the stars for signs of the Messiah. This is why the Magi took notice of the triple conjunction of Jupiter and Regulus in the constellation Leo, representing the Lion of Judah (a type of Christ mentioned in Gen. 49:8-10, 2 Sam. 7:12-14, and Rev. 5:5). It also explains how they knew the prophecy of Micah and why they wanted to worship the newborn King:
<blockquote>In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, asking, “Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage.” When King Herod heard this, he was frightened, and all Jerusalem with him; and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born.  They told him, “In Bethlehem of Judea; for so it has been written by the prophet: ‘And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel” (Matt. 2:1-6).</blockquote>
<h2>June, 2 B.C.</h2>
The Gospel of Luke notes that John the Baptist began his ministry in the “fifteenth year of the reign of Tiberius Caesar” (Luke 3:1). Tiberius assumed the throne after Augustus died in August A.D. 14, but Roman historians such as Tacitus and Suetonius typically started counting an emperor’s regnal years from the following January 1, ignoring any partial year. Using this standard method, the fifteenth year of Tiberius would run through what we know as A.D. 29. (A regnal year is counted similarly to a person’s age: the “fifteenth year” spans from the end of the fourteenth year to the end of the fifteenth.)
Jesus began his own ministry shortly after John’s, so his public work probably started around A.D. 29 as well. Luke adds another key detail: at the start of his ministry, Jesus was “about thirty years old” (3:23). Counting back roughly thirty years from A.D. 29, and remembering there is no year zero in the transition from B.C. to A.D., we are brought to 2 B.C. as <a href="https://jimmyakin.com/2013/04/what-year-was-jesus-born-the-answer-may-surprise-you.html">the most likely birth year</a>.
<h2>December, 2 B.C.</h2>
In Matthew 2:9, we read, “When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was.” This was the town of Bethlehem, five miles south of Jerusalem. Jupiter was in full retrograde motion that night, the first Epiphany, on December 25. This is not why December 25 was chosen to celebrate Our Lord’s Nativity each year, but it is an interesting coincidence demonstrated by modern astronomy software.
<h2>Conclusion</h2>
Although history and science can never dictate our faith, it is always helpful to see that neither history nor science can contradict it. This is because truth can’t contradict truth. If Christ entered human history through the Incarnation, it is not surprising that he would allow us to use history and science to discover his birth date.
In any case, the most important thing to contemplate as we celebrate Christmas is that “the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth” (John 1:14).

A Modern Take on Christ’s Birth Date

<div>is it legal to have a classical piano concert in a church?</div><div>The sanctuary is the location of the altar in all churches and of the tabernacle in most. As such, it is considered sacred space and cannot be used in the manner of a simple public space.
The Code of Canon Law states:
<blockquote>In a sacred place only those things are to be permitted which serve to exercise or promote worship, piety and religion. Anything out of harmony with the holiness the place is forbidden. The ordinary may, however, for individual cases, permit other uses, provided they are not contrary to the sacred character of the place (CIC, can. 1210).</blockquote>
Practical considerations in many parishes, unfortunately, leave the sanctuary space as the only space large enough for certain events. But these events must be reasonably religious in nature. For example, a parish school choir Christmas concert is reasonably religious. On the other hand, the parish school&#8217;s talent show most likely is not, unless restricted to performances consistent with or not contrary to the sacred character of a church. Otherwise, the school gym or other parish venue would be appropriate.
Even when the use of the sacred space is permissible, that doesn&#8217;t mean anything goes. The altar and the space immediately around it need to be respected. Nothing should be placed upon the altar as if it were a mere table or display location. The Eucharist may need to be removed from the tabernacle to ensure that the sacred presence of the Lord is not disrespected by being ignored.
While the pastor of the parish can grant permission to use the sacred space for a religious purpose (e.g., religious music concert, retreat, religious drama), only the bishop may grant permission for sacred space to be used for a secular purpose (e.g., non-religious classical music concert). And the bishop cannot grant permission for anything that would be explicitly contrary to sacredness (e.g., a political rally).
In addition to canon law, the Church provides important norms to follow in <a href="https://www.ewtn.com/catholicism/library/concerts-in-churches-2164">Concert in Churches,</a> a document which the Congregation for Divine Worship issued in 1987:
<blockquote>8. The principle that the use of the church must not offend the sacredness of the place determines the criteria by which the doors of a church may be opened to a concert of sacred or religious music, as also the concomitant exclusion of every other type of music. The most beautiful symphonic music, for example, is not in itself of religious character. The definition of sacred or religious music depends explicitly on the original intended use of the musical pieces or songs, and likewise on their content. It is not legitimate to provide for the execution in the church of music which is not of religious inspiration and which was composed with a view to performance in a certain precise secular context, irrespective of whether the music would be judged classical or contemporary, of high quality or of a popular nature. On the one hand, such performances would not respect the sacred character of the church, and on the other, would result in the music being performed in an unfitting context.
9. The playing of the organ or other musical performance, whether vocal or instrument, may &#8220;serve to promote piety or religion.” In particular they may . . .
9f. assist visitors and tourists to grasp more fully the sacred character of a church, by means of organ concerts at prearranged times. . . .
10. When the proposal is made that there should be a concert in a church, the Ordinary is to grant the permission per mudum actus [by a silent act]. This excludes permission for a series of concerts, for example in the case of a festival or cycle of concerts. . . .
10f. The Blessed Sacrament should be, as far as possible, reserved in a side chapel or in another safe and suitably adorned place (cf. C.I.C., can 938, par. 4).</blockquote>
The reservation of the Eucharist, e.g., in the parish rectory chapel, is all the more important if there are non-Catholics performing, i.e., people who wouldn’t understand—let alone, believe in—the sublimity of the Blessed Sacrament and thus express proper reverence toward our Eucharistic Lord in close proximity to him in the sanctuary tabernacle.
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Concerts in Churches?

<div>I recall a married Catholic couple who separated but didn’t divorce so that one or the other could enter religious life. What are their names? </div><div>You may be thinking of <a href="https://www.catholic.com/qa/was-there-a-catholic-couple-who-separated-but-did-not-divorce-so-that-one-spouse-could-enter">Cornelia Connelly</a> (1809-1879), who with her husband, Pierce, an Episcopalian minister, converted to the Catholic Church. Pierce Connelly decided he wanted to become a Catholic priest. In those days, no special dispensation existed to allow a converted Episcopal priest to be ordained to the Catholic priesthood and continue to share a common life with his wife. To accommodate his vocation, Cornelia became a religious sister and founded the Society of the Holy Child Jesus.
Pierce’s vocation didn’t last. He eventually left the priesthood and the Church altogether, denied Cornelia contact with their three children, and pressured her to abandon religious life to resume life with him and the children. She refused and entrusted her children’s future to God.
A cause for her canonization has been opened and she has been given the title <a href="https://www.catholic.com/magazine/online-edition/all-saints-in-the-family">Venerable</a>. You can read more about her in Ronda De Sola Chervin’s book <a href="https://www.sophiainstitute.com/products/item/avoiding-bitterness-in-suffering">Avoiding Bitterness in Suffering</a> (Sophia Institute Press).
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Cornelia and Pierce Connelly

Fr. Bjorn Lundberg recommends <a href="https://www.catholic.com/encyclopedia/adoration">Eucharistic Adoration</a>, counseling, <a href="https://www.catholic.com/qa/how-can-i-explain-to-protestant-friends-why-catholics-go-to-confession">Confession</a>, and Deacon Neal Lozano&#8217;s book &#8220;Unbound&#8221; as means of recovering our trust in God after having negative experiences both inside and outside of the Church.
Transcript
Host: We go next to Ray in Lexington, Kentucky. Ray, you are on with Fr. Bjorn Lundberg, what’s your question?
Caller: Hi, Father. I had a question as far as, you know, people have had bad experiences with the Church, you know.
Fr. Bjorn: Right.
Caller: Having the ability to surrender themselves and be vulnerable after having—being hurt in the past. What would you say there?
Fr. Bjorn: This is a huge problem, and it’s a great question, because whether it’s a bad experience with the Church or our experiences in life; whether it’s in relationships within our family or things that have happened to us or crises we’ve gone through; these wounds affect how we look at God. And so, you know, they use this term, like we can be “anthropomorphic;” we can project on God our experience of life. So especially when someone’s been wounded in an area of trust by an authority figure or anyone in the Church or in life, this can then set up problems for trusting God.
So, a couple things I would recommend: one is to spend time in front of the Blessed Sacrament. If the person believes in the Real Presence, that’s a starting point. If they don’t, you know, you kinda just want to work them into—whether it’s Scripture reading, or devotions, or healthy discipleship with other people, that would be a starting point—who they trust. But if you can—you or I or anyone can spend time with the Lord. Even if you do nothing but just sit in His presence, it’s healing. Because Sister Briege McKenna makes the point that if someone goes to the beach and they’re in the sun, you can tell; they’ve got a sunburn, or a tan, or they’re freckled, or whatever. And the same thing: when you spend time with Our Lord, in front of the Blessed Sacrament, it’s like, you know, nuclear—or spiritual chemotherapy or radiation treatment.
A book I’d also recommend is called “Unbound,” by Neal Lozano, he’s a Catholic deacon who’s been involved with the charismatic renewal. And he has these five keys, or five steps, that a person can take to experience greater freedom. He starts—well, there’s an analogy you can use that if someone gets up on a Saturday morning to go into their kitchen for coffee, and it’s wintertime, and they’ve run the heat all night, but when they get to the kitchen it’s freezing cold, they say, “Why is it cold in here? We had the heat on.” Well, they realize someone left the window open or the door open. So they close it and the room warms up. Well, in life, when we’ve gone through trauma or crisis or abuse, there can be sort of spiritual doors that are opened. It’s great to go to counseling, it’s of course essential to go to Confession when we need it, but even with those things, there can sort of be a dark cloud that follows us around, and this would be some kind of form of spiritual attack. So the book “Unbound” is a very practical way to grow in a relationship with our Heavenly Father and have greater healing too.
Host: Ray, how does that strike you? That is awesome, thank you so much, Father.
Fr. Bjorn: You’re welcome, great.
Host: Thank you very much, Ray.

How Do We Trust God Again after a Bad Experience?

5 Bad Catholic Arguments We NEED TO STOP Using…

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A 14-year-old asks if wearing the One Ring in The Lord of the Rings could be a mortal sin. Jimmy Akin explains how Catholic teaching on temptation, free will, and culpability applies—even in Middle-earth.
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Transcript:
Cy: Nicholas says, Hi! I&#8217;m a mega fan of Jimmy Akin&#8217;s Mysterious World. I am 14, and I have a weird question for you. First, in the Lord of the Rings, how culpable are people for mortal sin when they wear the One Ring? I would just like to say, 14 years old, using the word culpable. Good job, Nicholas. I am asking because it is possible to ignore the temptation of the ring.
Jimmy: My. Oh, so let&#8217;s do that. Then we&#8217;ll do his second question. Gotcha. Okay, so I have to start by saying that I have never read in their entirety the Lord of the Rings books. I have seen the movies. I&#8217;ve seen all the movies, and not just the Peter Jackson ones. I&#8217;ve seen the Nelvana, Ralph Bakshi productions, too, from back in the 70s, one of which only ended up on TV and was never theatrically released. So I&#8217;m familiar with the basic plots. But Tolkien may have stuff in the books that provides more detail about how the Ring works than what I&#8217;m aware of. So I don&#8217;t know, Cy. You may know more about that than me. You may have read the books in their entirety.
Cy: I did, yeah.
Jimmy: Okay, so you may be able to add some color to this. But assuming that it is possible to ignore the temptation that the One Ring provides, which it would seem to be given that Tom Bombadil is totally unfazed by the One Ring, he&#8217;s playing with it at the beginning of the first of the Lord of the Rings books, which I understand why they dropped that sequence from the movies, because the movies open with a very effective portrayal of how dangerous the ring is. And it would totally undercut that to have Tom Bombadil spinning it around his finger and not caring. So I think that was actually a good cut for the movies.
But the mere fact that it&#8217;s possible to ignore the temptation does not mean that a person is not going to have. Is not. Is not going to be committing mortal sin. The person may or may not commit mortal sin. The Church&#8217;s understanding is that in order for mortal sin to occur, three conditions must be met together. One of them is there has to be grave matter. And we&#8217;ll just specify that that&#8217;s the case in whatever mortal sin the ring is tempting someone to do.
The second is you have to have full knowledge of the moral character of the act. And that may or may not be present, depending on the extent to which the ring is impacting your perception of what&#8217;s going on. So it could be that the ring is depriving you of adequate knowledge of what you&#8217;re doing and what it really consists of.
And then the third condition is that there must be deliberate consent, meaning this is a free choice that the person is making. But it&#8217;s not deliberate consent if the person is under some kind of psychological compulsion. And the Ring would seem to provide, since it tends to corrupt folks in some cases in radical ways like Gollum, it would seem that there is a strong psychological compulsion there such that even Frodo succumbs to it by the end of the story.
And it&#8217;s only because of divine providence that the Ring ends up being destroyed. Because Frodo was not going to destroy it there at the end and he knew what the stakes were. He knew the Shire and other places would just be ravaged by Sauron if he didn&#8217;t destroy the Ring. And so that would seem to indicate that the Ring, at least in some circumstances, has tremendous psychological compulsion power.
So even if it&#8217;s possible for some unusually strong individuals like Tom Bombadil to ignore it, and even if a normal person could ignore it in some circumstances, like let&#8217;s say when you&#8217;re far from Mount Doom, your culpability will be diminished by the Ring&#8217;s noetic effects, which are its effects on your beliefs and, you know, what you perceive yourself to be doing.
And it will also be. Your culpability will also be mitigated by the degree of compulsion the Ring has over you in that moment. So on two grounds. Both by interfering with your knowledge of what you&#8217;re doing and by interfering with the normal exercise of your will to make deliberative choices, you could end up not being responsible in a mortal sin way for what you&#8217;re doing.
So it might end up being a venial sin or even not a sin at all if your knowledge or culpability were fundamentally removed from you. If your knowledge or your volition, your use of the will was fundamentally removed.
On the other hand, this is. It&#8217;s not guaranteed that you might not commit a mortal sin. You might still have enough control and knowledge to be mortally culpable for what you did. And even if you&#8217;re not, you may have made a free choice to wear the ring knowing what the consequences of that would be.
Like Bilbo, you know, Bilbo originally started wearing the ring not knowing what it would do. But by the time in The Hobbit, but by the time of The Lord of the Rings, he had learned the corrupting effect of the Ring. And there&#8217;s even a moment in the Peter Jackson movies where he&#8217;s, you know, given the ring to Frodo, but he just doesn&#8217;t want to let it go.
And he becomes. He starts. He even looks monstrous as he lunges for the ring at one point because he wants to wear it because it&#8217;s addictive. Well, okay, someone who engages when they are in control of themselves, who, let&#8217;s say, gets drunk or high knowing that that&#8217;s going to lead them to do immoral things is responsible for the path that they set themselves on.
So if, you know, let&#8217;s say someone goes out to a bar and starts drinking like crazy knowing they&#8217;re going to drive home in an unsafe state, they assume responsibility for driving home in an unsafe state. And that can be mortally sinful. Same thing if they know they&#8217;re going to get high, let&#8217;s say they&#8217;re smoking weed and they know they&#8217;re going to get high, and then they&#8217;re going to drive to the store to get snacks because they&#8217;re going to have the munchies. Well, they&#8217;re responsible for the dangerous condition they&#8217;re going to be driving in.
And so in the same way, one could have the ring and not be wearing it, but be tempted to wear it in a state where you still have control of yourself and you know, your addiction is not so far gone that you have no control over this. And if you then, while you have control of yourself, choose to wear the ring knowing what it&#8217;s going to lead to, then you have assumed the moral responsibility for what it will lead to.
And you could mortally sin by wearing the ring, by choosing to wear the ring once you know what the consequences of that act are going to be and you just want to do it anyway.
Cy: All right, Nicholas, there&#8217;s question number one for you. Nicholas&#8217;s second question&#8230;

Is Wearing the One Ring a Mortal Sin?

&#8220;<a href="https://www.catholic.com/magazine/print-edition/modernism">Modernism</a>&#8221; is the charge against the Church in many parts of the internet. In fact, it is common to find Catholics <a href="https://www.catholic.com/audio/cal/tba-49">attacking the Second Vatican Council</a> as modernist heresy. So what is modernism, and has it infected the Church? Father Sebastian Walshe, author of <a href="https://shop.catholic.com/secrets-from-heaven/">Secrets From Heaven</a> and <a href="https://shop.catholic.com/always-a-catholic-how-to-keep-your-kids-in-the-faith-for-life-and-bring-them-back-if-they-have-strayed/">Always a Catholic</a>, explains modernism and engages with the charge of modernism against the Church.

Modernism

Jesus’ command to “eat my flesh” and “drink my blood” in John 6 has been the subject of much debate since the time of the Protestant Reformation. And Catholic apologists have done their fair share of defending the realistic understanding of these words (we must eat Jesus’ real flesh and blood) as opposed to a metaphorical reading (we need only come to Jesus and believe in him). Thus, you might think, “What more can be said about it?”
Well, I’d like to answer that question here.
What I say below is nothing entirely new. However, there is enough twist that I think it’s worth sharing.
We all know that Jesus’ disciples struggled to accept his command to eat his flesh and drink his blood: “This is a hard saying; who can listen to it?” (John 6:60). Some of them even left him for it: “After this many of his disciples drew back and no longer walked with him” (v. 66).
We also know that Jesus recognized their difficulty: “Do you take offense at this?” (v.61).
Now, the question is, “Did Jesus attempt to ease the difficulty by clarifying their realistic understanding?”
As others have <a href="https://shop.catholic.com/the-living-bread-mp3/">argued</a>, and as I argue in my book Meeting the Protestant Response: How to Answer Common Comebacks to Catholic Arguments, the answer is no. Rather, Jesus underscored the difficulty by appealing to his ascension: “What if you were to see the Son of man ascending where he was before?” (v. 62).
Such a response suggests that Jesus was not clarifying his disciples’ realistic understanding. Rather, he was affirming it. Why would Jesus appeal to his ascension—something even more difficult to believe, given its observably miraculous nature—if he were trying to ease the difficulty by clarifying the literal thoughts of his disciples concerning his teaching to eat his flesh and drink his blood?
Most who swim in the waters of apologetics are familiar with the above argument. There are two other lines of reasoning, however, that aren’t so familiar.
For the first one, consider that in verses 33-35 of John 6, the metaphor of “eating” and “drinking” are used in conjunction with Jesus’ command to “come to” him and “believe” in him:
<blockquote>“For the bread of God is that which comes down from heaven, and gives life to the world.” They said to him, “Lord, give us this bread always.” Jesus said to them, “I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.”</blockquote>
The “eating” and “drinking” metaphors are implied in Jesus’ promise that we will never hunger when we come to him and never thirst when we believe in him. So, at least here, “eating” and “drinking” are metaphors for following Jesus and believing in him.
Now, if Jesus wanted to ease the difficulty that the disciples were having with his command to “eat his flesh” and “drink his blood” and clarify their realistic understanding, then he could have easily done so by retreating to the “come to me” and “believe in me” language. You can imagine him saying something like, “Hey guys, why are you having such a hard time with this? I just gave you the interpretive key for this language. All I’m asking you to do is come to me and believe in me.” And the disciples would have responded, “That’s all you mean? Whew! I thought you meant for us to actually eat your flesh and drink your blood. In that case, no problem here! We’re already following you and believing in you.”
Not only could Jesus have done this, but he would have done it. Jesus wouldn’t leave his disciples in the darkness of their misunderstanding when he had an easy fix available. That’s just not Jesus’ M.O. Sure, at times, he left his critics in such darkness (John 2:1-15). But he never did that for his disciples.
When Jesus spoke in parables to the multitudes, “privately to his own disciples he explained everything” (Mark 4:33-34; see also Matt. 13:10-11). When Jesus’ disciples thought he was speaking of real food—“I have food to eat of which you do not know” (John 4:32), Jesus clarified their misunderstanding: “My food is to do the will of him who sent me, and to accomplish his work” (v. 34). When Jesus’s disciples thought Jesus was speaking of the bread of the Pharisees and Sadducees—“Take heed and beware of the leaven of the Pharisees and Sadducees” (Matt. 16:6)—Jesus, again, clarified their misunderstanding: “How is it that you fail to perceive that I did not speak about bread?” (v. 11). Matthew tells us that the disciples then understood Jesus to be speaking of the “teaching of the Pharisees and Sadducees” (v.12).
So, to repeat: If Jesus wanted to ease the difficulty that the disciples were having with his command to “eat his flesh” and “drink his blood” and clarify their realistic understanding, then he could have, and would have, done so by retreating to the “come to me” and “believe in me” language.
But Jesus didn’t retreat to such language.
Therefore, Jesus didn’t want to ease the difficulty and clarify their realistic understanding.
Now, given this, we have only three possibilities that would follow:
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<li>a) Jesus wasn’t concerned with the disciples’ difficulty,</li>
<li>b) Jesus intended to leave the disciples in their false realistic understanding, or</li>
<li>c) Jesus intended the disciples’ realistic understanding.</li>
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It can’t be that Jesus wasn’t concerned with their difficulty. He was: “Do you take offense at this?” (v. 61).
Nor can it be that Jesus intended to leave his disciples in their false realistic understanding. The examples above where Jesus clarifies his disciples’ misunderstandings suffice as evidence.
Our only option left is that Jesus intended the disciples’ realistic understanding. Thus, there was no misunderstanding on the part of the disciples. They got it! And they left Jesus for it.
There’s yet another line of reasoning that suggests Jesus’ affirmation of the disciples’ realistic understanding. After we’re told that the disciples “drew back and no longer walked with [Jesus]” (v. 66), Jesus asks the apostles, “Will you also go away?” (v. 67).
Here’s the question for us: Why would Jesus think the apostles might leave him for his teaching to believe in him when they already believed in him?
This is what Jesus would have to have thought if he intended his words to be taken as an idiom for coming to him and believing in him. But that doesn’t make sense.
The question as to whether the apostles would leave Jesus, along with the other disciples, makes no sense if all Jesus meant was to come to him and believe in him. No difficulty would have existed for the apostles, especially a difficulty of such a degree that they might leave him for it
Therefore, Jesus’ question to the apostles is further evidence that he intended a realistic understanding of his words as opposed to a metaphorical or figurative one.
There you have it: a few more lines of defense to add to the stock defenses for the realistic understanding of Jesus’ words “eat my flesh” and “drink my blood.” The mystery of these words never ceases to inspire awe within us and draws us ever deeper into reflection on God’s Word.