Manage Account

<div>How will God respond to one’s prayer to grow taller?</div><div>Time will tell, but don’t become preoccupied with the matter. It’s not crucial to your salvation, and your genetic makeup will normally hold sway in such matters. Instead, pray regularly to grow in holiness. That will benefit you, your loved ones, and others with whom you interact.
</div>

Will God Make Me Taller?

Some Protestants argue that Paul’s letter to the Galatians shows Peter was just one leader among many—not the first pope. In this episode, I explain why Galatians 2:6 and 2:9 don’t undermine Peter’s unique role and actually make good sense within the broader biblical case for the papacy.
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TRANSCRIPT:
Was Peter really the first pope—or was he just one “pillar” among others? Some think Paul teaches the second view in his letter to the Galatians! But I don’t think he does.
Hey guys, Welcome back to the channel! So glad to have you with me. If you haven’t done so already, don’t forget to subscribe to the channel and hit that bell notification so you can be notified when new videos are released. Also, I’d like to invite you to consider helping keep this podcast going by financially supporting us on Patreon at doctorkarlo.com with “doctor” spelled out.
So, when it comes to the Catholic claim that Peter was the first pope, there’s definitely no shortage of objections. But today, I want to zero in on a couple of them that come straight out of Paul’s letter to the Galatians. There are two verses in Galatians 2 that Protestants often bring up as evidence that Paul didn’t see Peter as “the pope”: verses 6 and 9. Verse 11 is another but we’re gonna save that for some other time.
So let’s start with Galatians 2:6. Paul writes,
[PHONE READ]
And from those who were reputed to be something (what they were makes no difference to me; God shows no partiality)—those, I say, who were of repute added nothing to me.
At first glance, it seems like Paul is putting himself on the same level as Peter—basically saying, “Hey, Peter’s not above me.” Protestant apologist Jason Engwer, a frequent contributor for the Protestant blog triablogue.com, took this line in a 1999 <a href="https://web.archive.org/web/20220706184848/http:/www.biblicalcatholic.com/apologetics/debate15.htm">debate</a> with Catholic apologist Mark Bonocore. Here’s what he argued:
[PHONE READ]
Paul asserted his equality with, not his superiority to, the other apostles ( . . . Gal. 2:6-8). Paul was not a pope, nor was Peter or any other apostle. It is the express testimony of Paul that what Peter and other prominent church leaders were meant nothing to him. . . . The equality and independence of Paul are a contradiction of the doctrine of the papacy.
And Jason isn’t the only one who reads Paul this way.
Tony Dupree, writing for renew.org in an article called <a href="https://renew.org/contributor/tony-dupree/">“Was Peter the First Pope?”</a>, says this about Galatians 2:6:
[PHONE READ]
Paul identifies these men “reputed to be something” in verse 9: James, John and Cephas (another name for Peter). What? Peter, the Pope, could add nothing to Paul? God shows no partiality? Doesn’t this description make you wonder about the Catholic teaching of the Papacy?
Protestant apologist Jim McCarthy falls right in line. In a 2024 <a href="https://www.youtube.com/watch?v=pHLKoMSaFyU">interview</a> on The Berean Call YouTube Channel, he stated the following:
[VIDEO]
in chapter 2:6 5:36 [Paul] goes out of his way to say that when 5:38 he went to speak to these men he he just 5:40 saw them as brothers in Christ he didn&#8217;t 5:42 see them as a hierarchy or someone to 5:45 whom he had to submit in terms of being 5:48 the head of the universal church. 
So the question is: does Galatians 2:6 really prove that Paul didn’t see Peter as having a higher rank of authority?
I don’t think so. And here’s a few reasons why.
First, the argument assumes that Peter’s authority meant nothing to Paul. But that’s not what Paul is saying. What meant nothing to him was the reputation—the high esteem—that Peter, James, and John had in the eyes of the Galatian Christians.
Evangelical scholar Richard N. Longnecker points this out in his book <a href="https://www.amazon.com/Word-Biblical-Commentary-Vol-Galatians/dp/0849902401">Galatians</a>. He says it’s not that Paul is dismissing Peter or the apostles themselves, but rather the inflated claims that the Jewish converts (whom Longnecker calls “Judaizers”) were making about them. He puts it like this:
[PHONE READ]
Contrary to many who deny irony in Paul’s usage, it seems hard to ignore at least a certain “dismissive” tone in Galatians 2—a dismissal, however, not of [Peter or] the Jerusalem apostles themselves, but of the Judaizers’ claims for them.
And what might these claims be? D.B. Orchard, in his commentary on Galatians in A Catholic Commentary of on Holy Scripture, <a href="https://www.amazon.com/Catholic-Commentary-Holy-Scripture/dp/B000P0NEAI">answers</a>, “the fact that the Twelve knew Jesus in the flesh before his Resurrection.” It was this fact that made them of “repute” in relation to Paul.
And if you look closely, Paul’s whole point in this section is about reputation. He says:
<ul>
<li>v. 2—“those who were of repute”</li>
<li>v. 6—“who were reputed to be something”</li>
<li>v. 9—“who were reputed to be pillars.”</li>
</ul>
So what’s Paul really saying? He’s saying, “Look, just because these guys are highly respected doesn’t mean I’m any less of an apostle. Jesus himself called me, and that makes me just as much an apostle as them.”
But here’s the key: being equal in apostleship doesn’t mean equal in rank of authority. Think about it. My wife and I are completely equal in dignity as human beings, but I still have the role of headship in our family. Or take Catholic Answers: Chris Check and all of us apologists are equally full-time employees, but Chris is the president—he’s the one steering the ship.
So, Paul’s comment about him being equal as an apostle doesn’t knock Peter off his role as chief apostle. In fact, Matthew 10:2 actually calls Simon protos—“first” when he lists the apostles, not in the sense of order, but in the sense of rank.
Now, another big problem with the Protestant argument is that it overlooks some key contextual details that actually show Paul recognizing Peter’s authority.
Take Galatians 1:18-19. Paul talks about his first trip to Jerusalem after his conversion:
[PHONE READ]
“Then after three years I went up to Jerusalem to visit Cephas, and remained with him fifteen days. But I saw none of the other apostles except James the Lord’s brother.”
Notice that? Paul goes out of his way to visit Peter and spends more than two weeks with him. James is mentioned almost as an afterthought. Why would Paul single out Peter like that if he didn’t see him as being in charge?
So, if anything, that passage shows that Paul considered Peter the main guy during that visit.
Galatians 2:2 is another contextual detail. There, Paul writes,
[PHONE READ]
I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain.
The Greek word Paul uses here for “laid before them” is anatithemi. Greek scholars note that this word means “laying for the sake of consideration.” For example, the Greek-English Lexicon for the New Testament and Early Christian Literature (famously referred to as BDAG, which is an abbreviation for names of the editors), defines the Greek word anatithemi as
[PHONE READ]
to lay something before someone for consideration, communicate, refer, declare w. connotation of request for a person’s opinion . . . I laid my gospel before them Gal. 2:2. 
So here’s the question: why would Paul feel the need to lay his preaching before Peter for consideration if he didn’t see Peter as the visible principle of unity for preaching the gospel?
Bottom line: Galatians 2:6 might look at first like it undermines Peter’s authority. But when you look at the context, it’s not doing that at all. Paul isn’t rejecting Peter’s role as leader—he’s just pushing back against the inflated reputation the Jewish converts were attaching to Peter, James, and John.
And when you look at the bigger picture, Galatians actually supports the idea that Paul recognized Peter’s leadership in the early Church. Which means Galatians 2:6 really can’t be used as proof that Paul rejected the papacy.
Okay, let’s now turn to the objection from Galatians 2:9. Here’s what Paul says:
[PHONE READ]
“When they perceived the grace that was given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship.”
Now, you’ll notice Peter—called Cephas here—is listed second, right after James. And some argue that this proves Peter wasn’t unique in his role as the foundation of the Church, let alone the first pope.
Engwer, again, is someone who makes this point. He does so in his article, <a href="https://triablogue.blogspot.com/2020/10/the-pillars-of-roman-catholicism.html">“The Pillars of Roman Catholicism.” </a>Here’s how he puts it:
[PHONE READ]
It’s doubtful that people would have been grouping Peter with other apostles as pillars of the Church and naming him second, after James, if he was thought of as a pope. Catholics emphasize Peter being the foundation of the Church in Matthew 16, which sounds a lot like the pillar concept in Galatians 2:9. It’s unlikely the early Christians thought of Peter as such a unique foundation—an infallible ruler over all Christians—yet saw him the way Paul describes him here.
So, here’s the argument in simple form:
<ul>
<li>Premise 1: If Peter was uniquely the foundation of the Church, like Catholics say, he wouldn’t have been listed second in Galatians 2:9.</li>
<li>Premise 2: But he is listed second.</li>
<li>Conclusion: Therefore, Peter wasn’t unique as the foundation of the Church—he wasn’t the pope.</li>
</ul>
Let’s take a closer look at this.
The key assumption here is that being listed second means Peter wasn’t superior in rank—less important than James.
But is that a fair assumption? Not really.
Think about it: when we list people in a sentence or an email or a story, we don’t always put them in order of rank or importance. A lot of times, names just come to mind as we’re writing. The specific order of importance or greatness would only be of interest if that’s what we’re after.
This could have been the case for Paul. Paul could have been simply listing the names as they came to mind, without any intention to list them according to rank.
So unless Paul explicitly says he’s listing people based on rank—and he doesn’t—there’s no reason to assume that’s what’s going on.
Even if Paul were trying to say something with the order, it still wouldn’t disprove Peter’s special role. Why?
Because as I just showed from Galatians 1:18-19, Peter actually is portrayed as the top leader, even above James.
Now, let’s talk about James for a minute. Which James are we dealing with?
This isn’t James the brother of John—he was killed by Herod in Acts 12:2. This is James, the “brother of the Lord,” who stepped up to lead the Church in Jerusalem after Peter left.
That shift is hinted at in Acts 12:17, where Peter escapes prison and tells the others, “Tell this to James and the brothers.” After that, Peter leaves Jerusalem, which opened the door for James to take leadership in that local Church.
We even have early Church sources backing this up.
Eusebius, in Church History (Bk. 2, ch. 1), says James,
[PHONE READ]
“whom the ancients surnamed the Just on account of the excellence of his virtue, is recorded to have been the first to be made bishop of the church of Jerusalem. This James was called the brother of the Lord.”
Jerome says the same in Lives of Illustrious Men, writing that
“James was once ordained by the apostles bishop of Jerusalem.”
So by the time Paul visits Jerusalem in Galatians 2:9—which was 14 years after that first visit, recorded in Gal. 2:1—James had become the local leader.
Protestant New Testament scholar F.F. Bruce explains in his The Epistle to the Galatians: A Commentary on the Greek Text:
[PHONE READ]
On Paul’s earlier visit to Jerusalem, Cephas was the most important man in the church; Paul went up specifically to meet him, and adds that he also saw James. But all our evidence (scanty as it is) indicates that James became increasingly influential in the Jerusalem church. An opportunity to increase his influence at the expense of Cephas/Peter came with the latter’s departure from Jerusalem after his escape from Herod Agrippa’s prison (Acts 12:17) (pg. 121-122). 
These circumstances of James being the bishop in Jerusalem could explain why Paul lists James first: to acknowledge his current leadership in the Jerusalem church. Peter, meanwhile, was only there temporarily—for the Council of Jerusalem.
Here’s another interesting possibility. Paul may have listed James first to make a strategic point.
In Galatians 2:12, Paul mentions the “circumcision party”—Jewish Christians who believed Gentiles had to be circumcised. Paul says these guys came from James, and Peter ended up fearing them.
These people highly respected James. So if they were going to try and use anyone to argue against Paul, it would’ve been James.
But Paul flips the script.
He points out that James, Peter, and John all gave him the right hand of fellowship. They all approved of his ministry to the Gentiles—including James.
So, maybe Paul lists James first to hammer that home. In effect, he’s saying: “Even the guy you think would be on your side agrees with me.” That would totally undercut the circumcision party’s argument.
Here’s the takeaway:
Every argument is only as strong as the assumptions behind it.
In this case, the assumption that Peter being listed second means he wasn’t the pope just doesn’t hold up. There are plenty of good reasons Paul might have listed James first and not Peter:
<ul>
<li>It could’ve been random.</li>
<li>It could’ve reflected James’s role as bishop of Jerusalem at the time.</li>
<li>It could’ve been a deliberate move to disarm Paul’s opponents.</li>
</ul>
So no—Galatians 2:9 doesn’t prove Peter wasn’t the first pope.
There’s just not enough there to overturn the much broader biblical case for Peter’s special role, especially what we see in Matthew 16:18, where Jesus names Peter the rock.
So next time someone says, “Peter was just one of the guys—not the guy,” you’ve got some solid responses to offer.
At the end of the day, Galatians doesn’t knock Peter off his role as chief apostle—it actually makes sense once you look at the context. Paul was pushing back against inflated reputations, not Peter’s authority. And the order of names in Galatians 2:9 just doesn’t carry the weight Protestants want it to.
Bottom line: Peter wasn’t just a “regular ole pillar”—he was the rock Christ set at the foundation of his Church.
Well, my friends, that’s it for today! If you found this video helpful, make sure to like, subscribe, and share it with someone who might need to hear this. And for more resources, check out my website at karlobroussard.com.
If you want me to come and speak at your event, visit catholicanswersspeakers.com.
Lastly, I’d love for you to consider supporting me over on Patreon. I can’t continue doing this podcast without your financial support. You can find me over at doctorkarlo.com with “doctor” spelled out.
Thanks for hanging out, and I’ll see you next time!

Peter, a Regular Ole “Pillar”?

Here&#8217;s a skeptical meme I recently came across:

There are three problems with this (admittedly kind of funny) picture. Let’s take the first: Christians neglect the poor. 
This hardly seems worth the trouble to rebut. More than any other group you can identify, for centuries Christians have fed the poor, sheltered the homeless and orphan, tended to the sick, protected the refugee, comforted the afflicted, supported the widow and unwed mother, and generally lifted up the down and out. This includes official Church charities, parishes and religious orders, independent charities related to Christian groups or motivated by Christian conviction, and individual Christians who give their time, talent, and treasure to improve the lot of others in the world who need help. Christians do this because their Lord commands it, and a lot of his followers take him very seriously.
It&#8217;s not hard to Google websites that track nonprofits and see the enormous efforts undertaken by Catholic Relief Services, Catholic Charities, Caritas, and Food for the Poor, to name just a few of the big ones that spring immediately to mind. And they’re just the tip of the iceberg.
So any meme that starts with the ridiculous premise that Christians neglect the poor hardly deserves consideration for that reason alone. But let’s take a look at the other two assumptions anyway.
Are cathedrals useless? There are two ways we can respond here.
One is point out that the claim begs the question against Christians. This claim would be true if and only if God didn’t exist. If there were no God, it would be futile—and a big waste of time and effort—to erect enormous buildings for glorifying and worshipping him. But if God does exist, then he deserves the best, most beautiful, most sacred things we can make. (And believers deserve places that help lift their hearts and minds to him.) This objection assumes there’s no God to persuade someone to give up on believing in God. That’s classic circular reasoning—begging the question.
Finally, the third assumption: Christians who build cathedrals do so to feed a disordered desire to have expensive and ornate structures. Though this may be true for some, it doesn’t follow that it is true for all. Building ornate structures to glorify the Creator is an appropriate end-goal. If some Christians lose sight of that purpose, building cathedrals (for example) to indulge vanity or for personal profit, the problem is not with building cathedrals—it’s with those Christians’ disordered motives.
The meme may be cute and creative in its own way (when is Elmo not cute?). But trying to score cheap points against Christians and the ancient practice of building cathedrals is a waste of cuteness and creativity.

Quit Snorting Cathedrals! (and Other Atheist Admonitions)

<div>Is a wet dream a sin that needs to be confessed?</div><div>To commit a mortal sin, the act must be objectively sinful, the person must know that it is sinful, and the person must freely choose to commit the sin.
This latter requirement is not possible when the person is asleep and unconscious. So wet dreams are not sinful.
</div>

Nocturnal Emissions Aren’t Sinful

How do you answer a trans or gay person who tries to justify their lifestyle by saying “God made me this way”?

I want to thank Jason for tweeting about St. Bernadette’s church in Scottsdale years ago. It’s what got me to go back to Mass.

Do you think we as Catholics need to separate boys and girls at school more?

I became promiscuous because I was Mad at God. How does someone deal with the pain and anger?

I’d like to share how I overcame my desires when a priest in the confessional gave me the chastity prayer of St. Augustine.

As a father of young girls, how can I tell them that not liking stereotypically feminine things isn’t a sign that they’re actually boys?

Chastity

Not long ago, I received a wedding invitation from a relative. As with many of today’s “baptized pagans”—people who were initiated into the Church but never lived intentionally as an adult Catholic—he&#8217;s planning a secular ceremony. Because he was baptized a Catholic, though, he is still subject to Church law regarding “canonical form” for marriage.
The requirement of canonical form means that, when a baptized Catholic says “I do” in a rite that falls outside of what the Church prescribes (and without getting a dispensation), in fact he does not. The marriage doesn’t take. Two lifelong Protestants can get married in a Protestant ceremony and have a sacramental union, but a baptized Catholic who later became a Protestant cannot. And non-Catholics can contract a valid natural marriage (when one or both parties is unbaptized) by making vows in any number of settings. A baptized Catholic marrying an unbaptized person can’t (see canons <a href="https://canonlaw.ninja/?nums=1117">1117</a>, <a href="https://canonlaw.ninja/?nums=1086">1086</a>, etc.).
This can be tough to take, even for someone (like me) who would be considered a hard-liner on <a href="https://shop.catholic.com/20-answers-marriage-sex/">Catholic teaching about marriage.</a> Many believing Catholics and regular Mass-goers don’t know about the requirement of canonical form. How much less would someone who hasn’t been inside a church since infancy? And why should someone who doesn’t even believe that Catholicism is true even care? And yet the Church exercises its power to deprive such persons of a valid marriage.
It’s a purely juridical power. There is no necessary reason why such a person couldn’t marry outside canonical form. There is no concession to reality (like a previously contracted valid marriage) that the Church is forced to make. It’s just a matter of law; a law that could be different.
In fact, not very long ago, the law was different. Canon 1117 used to allow for “a formal act of defection” from the Church that would dispense a person from canonical form. In 2009, Pope Benedict XVI <a href="https://www.vatican.va/content/benedict-xvi/en/apost_letters/documents/hf_ben-xvi_apl_20091026_codex-iuris-canonici.html">did away with that provision</a> and changed the text of several relevant canons. I can see the practical arguments for that change. You never want to encourage formal apostasy, of course. Requiring canonical form also discourages secret marriages that can become practical headaches. And, as Benedict himself pointed out, invalidity due to defect of form makes it easier for tribunals to annul marriages of people who later wish to return to the Church and remarry “following the failure of a preceding marriage.”
On the other hand, though, keeping material apostates on the books doesn’t seem to be of much benefit for them, or the Church, if they’re just technical Catholics who don’t actually believe or practice the Faith. Furthermore, denying such people the sacramental graces of marriage (if they’re both baptized) or the bond of a natural marriage (if the other person isn’t) seems contrary to concern for their souls and their families. And the ease with which such unions can later be annulled, pace B16, could be considered a bug, not a feature!
But my biggest problem is pastoral. Do we think that such people will be more likely to return to the Church upon learning that Rome has stretched out its arm to deny them marriage, or less? What would you think of a religion—with which you don’t identify in any way—that claims to be able to neutralize your marriage on a legal pretext? Would you be attracted or repulsed?
In my relative’s case, I suspect that it would be an obstacle, not an aid, to re-evangelization. It wouldn’t come across as one of those hard truths that nonetheless compel by their power. It would just seem mean.
Catholicism isn’t a club that you join and un-join. I get it. Baptism is an indelible mark on the soul, not a mailing list you unsubscribe from by checking a box on a screen. At the same time, I think we have to recognize that many people have been initiated into the Faith but never assented to it by an adult act of the will. Their souls are Catholic forever, but their hearts and minds are something else. We have to reckon with that, too.
At a time when Catholic leaders are talking about all kinds of ways to accompany and extend mercy to those on the “peripheries,” some of these ways quite dubious, it seems fitting to consider easing the legal requirements of canonical form so as not to deny valid marriage to those who are capable of it. That would be an act of mercy wholly within the Church’s power that legitimately accompanies people where they are—and does not strain doctrine or morals to do so. And from there, we may hope that the graces and goods of marriage will make them more responsive to our prayers and pleas for their return to the Faith.

No Marriage For You!

Is purgatory biblical, or is it just a Catholic man-made tradition? In this video, Joe presents four different arguments showing the existence of purgatory IS biblical, and responds to four of the most common criticisms of the doctrine of purgatory.

Is Purgatory Biblical?

Episode 61: Year B &#8211; 3rd Sunday of Ordinary Time
In this episode, we’re going to focus on three details that are relevant to apologetics. The first comes from the first reading, which is taken from Jonah 3:1-5, 10. The related apologetical topic is God’s immutability (the doctrine that God can’t change). The other two details are in the Gospel reading, which is taken from Mark 1:14-20. The related apologetical topics are Jesus’ divinity and Messiahship.
Readings: <a href="https://bible.usccb.org/bible/readings/012124.cfm">Click Here</a>
Looking for Sunday Catholic Word Merchandise? Look no further! <a href="https://shop.catholic.com/catholic-answers-merchandise/?q=sunday">Click Here</a>
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Hey everyone,
&nbsp;
Welcome to The Sunday Catholic Word, a podcast where we reflect on the upcoming Sunday Mass readings and pick out the details that are relevant for explaining and defending our Catholic faith.
&nbsp;
I’m Karlo Broussard, staff apologist and speaker for Catholic Answers, and the host for this podcast.
&nbsp;
In this episode, we’re going to focus on three details that are relevant to apologetics. The first comes from the first reading, which is taken from Jonah 3:1-5, 10. The related apologetical topic is God’s immutability (the doctrine that God can’t change). The other two details are in the Gospel reading, which is taken from Mark 1:14-20. The related apologetical topics are Jesus’ divinity and Messiahship.
&nbsp;
Let’s start with the detail from the first reading. After we’re told that the people of Nineveh repented of their evil ways, we’re told the following, “When God saw by their actions how they turned from their evil way, he repented of the evil that he had threatened to do to them; he did not carry it out.”
&nbsp;
There are two questions that arise here: 1) Is the Bible affirming that God directly causes evil? 2) Is the Bible affirming that God changes?
&nbsp;
Concerning the question of whether the Bible is affirming that God directly causes evil, it depends on which kind of evil we’re talking about. If the question pertains to moral evil, or sin, then the answer is no. In no way can God cause moral evil; otherwise, he’d fail to love himself, which is metaphysically impossible. For further details on this, see my article, “God does not cause us to sin.”
&nbsp;
If the “evil” is natural evil, or suffering, then I would argue that God can and does directly cause such “evil.” The key, however, for reconciling this with God’s goodness is to see that such caused evil takes on the form of punishment and thus is taken up into the order of the good.
&nbsp;
Imposed suffering in and of itself is an evil. But when such suffering is imposed on account of a proportionate crime, then such suffering takes on the character of a good. Punishment is good because it rectifies that which is disordered. It puts things right by associating displeasure with bad behavior, which is the order that should have been present in the first place. Moreover, punishment manifests the truth of such an order.
&nbsp;
Now, in the case of the people of Nineveh, the Bible is revealing that their evil ways were meritorious of a proportionate imposed suffering, or punishment. This being the case, such imposed suffering, or evil, caused by God wouldn’t have been inconsistent with his goodness.
&nbsp;
What about the question of whether this passage affirms that God changes? This is an important question because philosophy tells us that God can’t change. Are we to believe that the God of the philosophers is incompatible with the God of the Bible?
&nbsp;
The answer is no. And the key is that the author is employing anthropomorphic speech, which is speech that attributes to God human characteristics to help humans relate to God but are not meant to be taken literally.
&nbsp;
Aquinas addresses the same sort of question when he deals with an objection that arises from the language of God repenting that he made wicked men during the days of Noah (Gen. 6:7). Here’s his response:
&nbsp;
These words of the Lord are to be understood metaphorically, and according to the likeness of our nature. For when we repent, we destroy what we have made; although we may even do so without change of will; as, when a man wills to make a thing, at the same time intending to destroy it later. Therefore, God is said to have repented, by way of comparison with our mode of acting, in so far as by the deluge He destroyed from the face of the earth man whom He had made.
&nbsp;
For Aquinas, describing God as repenting is simply a way of describing God’s actions according to our mode of acting, which is an anthropomorphism. The ascription is justified because there is a similarity. The similarity, as Aquinas explains, is that what was made is destroyed. Insofar as this is present in our mode of repenting and in God’s providential plan, the Bible describes God as repenting.
&nbsp;
But due to the greater dissimilarity, the ascription is metaphorical. The difference is that when we repent it involves a change of will whereas for God there is no change of will because the order of cause and effects is determined from eternity in a single act of will.
&nbsp;
Now, Aquinas is addressing God repenting in the case of destroying wicked men. In the passage from Jonah, there is no destruction of anything. Rather, such destruction is not brought about when, so it seems, God intended for it to be brought about. So, it seems a bit more difficult to explain.
&nbsp;
Again, the ascription can be described as an anthropomorphism. The similarity would be that no destruction would result on account of the Ninevites’ repentance. The dissimilarity, however, would be that our intention to destroy would change to an intention to not destroy whereas for God no such change of intention is involved. God simply wills from all eternity that the Ninevites do not experience destruction on account of their repentance and the biblical authors describe that reality according to our mode of changing intention.
&nbsp;
So, there’s no conflict between what we know about God’s immutability by way of philosophy and the Bible’s language of God repenting of destroying the Ninevites.
&nbsp;
Let’s now turn to the Gospel reading and the two details present there. Here’s the Gospel passage from Mark 1:14-20:
&nbsp;
After John had been arrested,
Jesus came to Galilee proclaiming the gospel of God: 
&#8220;This is the time of fulfillment. 
The kingdom of God is at hand. 
Repent, and believe in the gospel.&#8221;
As he passed by the Sea of Galilee, 
he saw Simon and his brother Andrew casting their nets into the sea; 
they were fishermen. 
Jesus said to them, 
&#8220;Come after me, and I will make you fishers of men.&#8221; 
Then they abandoned their nets and followed him. 
He walked along a little farther 
and saw James, the son of Zebedee, and his brother John. 
They too were in a boat mending their nets. 
Then he called them. 
So they left their father Zebedee in the boat 
along with the hired men and followed him.
&nbsp;
There are two details that I want to focus on here. The first is the content of Jesus’ preaching: “the kingdom of God” and “the gospel.” Both can only be appreciated against the backdrop of the Jewish prophetical tradition.
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Consider, for example, “the gospel,” or euangelion. Isaiah 40:9-11 states, “
 
 “[9] Get you up to a high mountain, O Zion, herald of good tidings [Gk., euangelizomenos]; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, fear not; say to the Cities of Judah, &#8220;Behold your God!&#8221;… the Lord GOD comes with might, and his arm rules….[11] He will feed his flock like a shepherd, he will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are with young.”
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Jesus is proclaiming the fulfillment of this “good tidings”: God is in their midst, God is coming with might in judgment on the enemies of God’s people, and God is gathering his sheep.
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But more specifically, Jesus is proclaiming that he is God in their midst, he is bringing victory over the enemies of God’s people—sin and death, and he is gathering his sheep. Recall, Jesus says, “I am the good shepherd . . . I have other sheep, that are not of this fold; I must bring them also, and they will heed my voice. So there shall be one flock, one shepherd” (John 10:14, 16).
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The “kingdom of God” signifies the fulfillment of God’s promise of his servant David to rule over the reunited Israel. Ezekiel 37:24-28 reads,
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24 &#8220;My servant David shall be king over them…25 They shall dwell in the land where your fathers dwelt that I gave to my servant Jacob…and David my servant shall be their prince for ever. 26* I will make a covenant of peace with them; it shall be an everlasting covenant with them… will set my sanctuary in the midst of them for evermore&#8230; 27* My dwelling place shall be with them; and I will be their God, and they shall be my people&#8230; when my sanctuary is in the midst of them for evermore.”
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Jesus’ proclamation of the kingdom is a proclamation of his Messiahship.
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The last detail that I want to focus on is James and John’s immediate leaving of their father to follow Jesus. Recall, “Then [Jesus] called them. So they left their father Zebedee in the boat
along with the hired men and followed him.”
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Scripture scholar Mary Healy, in her book The Gospel of Mark, explains,
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[I]n response to Jesus’ call, there is a complete abandonment of both occupation and father. To part so suddenly with their father would have been shocking in the social context of the day, where family obligations were paramount (see Sir 3:16). It illustrates the absoluteness of Jesus’ claim, taking precedence over even the closest human bonds (Mark 10:29–30).
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In other words, Jesus’ call for them to leave their father and follow him hints to his self-understanding of being divine. How could Jesus make such a claim unless he believed himself to be God?
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So, the first reading and the Gospel for this upcoming 3rd Sunday of Ordinary Time, Year B, doesn’t disappoint when it comes to apologetical topics. We have opportunity to reflect on
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<ul>
<li>God’s causality in relation to evil,</li>
<li>God’s immutability,</li>
<li>Jesus’ Messiahship, and</li>
<li>Jesus’ divinity</li>
</ul>
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As always, I want to thank you for subscribing to the podcast. And please be sure to tell your friends about it and invite them to subscribe as well at sundaycatholicword.com. You might also want to check out the other great podcasts in our Catholic Answers podcast network: Cy Kellet’s Catholic Answers Focus, Trent Horn’s The Counsel of Trent, Joe Heschmeyer’s Shameless Popery, and Jimmy Akin’s A Daily Defense, all of which can be found at catholic.com.
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One last thing: if you’re interested in getting some cool mugs and stickers with my logo, “Mr. Sunday podcast,” go to shop.catholic.com.
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I hope you have a blessed 3rd Sunday of Ordinary Time. Peace!
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Does God Ever Change?

<div>Why does God make humans go through life and then face judgment instead of giving us the choice to be with him or not instantly upon creation? Life brings impediments that can us lead astray and that would not be there with an instant decision.</div><div>Our salvation is worked out over the course of a lifetime and not instantly upon creation because we are embodied persons and not angels. Angels, being pure spirit, made their decision for or against God at the moment of their creation. If they chose against God, they fell forever with no chance of repentance. That is because pure spiritual beings are not subject to change over time. Humans, being embodied persons, are subject to change over time, and therefore can continue to repent until death.
Catholics sometimes wonder if it is unfair to the angels not to have a chance to repent; you&#8217;re wondering if it is unfair to humans to have to go through life. The answer in both cases is that angels and humans were created differently, and our respective judgments correspond to the gifts and the limitations we each experience according to our nature. For more information, I recommend reading <a href="https://www.amazon.com/Theology-Beginners-Frank-Sheed/dp/1887593926">Theology for Beginners</a> by Frank Sheed.
</div>

Why Can’t We Be Saved at Our Creation?

<div>I conditionally baptized my infant grandson in the hopes that my daughter would convert and have him baptized. Did I baptize him validly?</div><div>Provided you used water and the valid sacramental form the Church prescribes, namely, baptizing your grandson “in the name of the Father, and of the Son, and of the Holy Spirit,” you validly baptized him. There is also the issue of intending what the Church intends, which is also needed for a valid baptism. Some might argue you didn’t have this intent because you only intended to conditionally baptize him as a protective measure, not actually baptize him.
I don’t think such an argument has merit, because conditional baptism takes place only when there is doubt about whether a person was actually baptized, and so the intention of one who conditionally baptizes is to make sure a person is actually baptized.
The question becomes whether you should have acted unilaterally in baptizing your grandson. In case of danger of death, such a baptism would be morally permissible. In the absence of such a condition, which seems to hold true in your grandson’s case, since you mentioned no serious illness, you should have deferred to the rights of the parents—in this case, your daughter and her husband if she’s married—and then trust in God (see the Catechism 1257-61).
At this point, I would tell your daughter what you did and have a fellow faithful Catholic whom she also greatly respects with you when you do, in case your daughter becomes angry with you. In any event, ask her forgiveness for violating her parental rights but convey you were genuinely looking out for your grandson’s temporal and eternal well-being. Then make it a habit to pray for your grandson and your daughter daily and seek to be a regular part of their lives. Your daughter may want some distance for a while and only want you to interact with her son provided you don’t do anything religious. In that case, quietly pray while you are with him and his mother and trust in God for the long term.
</div>

Did I Validly Baptize My Infant Grandson?

Sometimes the Old Testament can seem radically different from the New. There appear to be curses, harsh judgments, and capital punishments instead of the tender loving care of Christ as seen in the New Testament. However, the reason we think this way is because God fully reveals himself in the New Testament. He comes in the flesh, embraces children, says to turn the other cheek, and forgives his torturers. The unseen God became a man suddenly and revealed his heart in ways that people could not have fathomed over the previous 1,700 years or so.
It&#8217;d be like seeing the end of the story or visiting a class at the end of the school year, where a teacher has a deep bond with his students, and everybody knows the rules and one another. Yet we can focus on how the class is growing in intimacy and forget something. God has been patient with some of his disobedient children from week one, and he spells out future grave warnings to Billy in seat six if he continues on his path. Jesus is still substantially connected to the Old Testament, as we will see.
Whereas the New Testament is the last week of school, the Old Testament is the first week of school. God needed to be the first-week high school teacher in a rough part of town. The ancient Near East was the rough area, which did not have a strong police force, guarded prison systems, or an understanding of the inestimable value of the human being. Canaanites were throwing their babies into a furnace to appease the demon-god Molech. The ancient Israelites did not respect God; they literally witnessed multiple miracles in Egypt and then started worshipping a golden calf almost as soon as they got out of there! God needed to be stern and communicate in the ways that the people would understand.
In the analogy of the last week of school versus the first week of school, the teacher stays the same. His approach differs over time, but he is essentially the same person. The same applies to Jesus, whose teachings and actions have significant precedent and carryover from the Old Testament. Let’s look at some passages from the New Testament while keeping the “harshness” of the Old Testament in the back of our minds.
Jesus warned that the destruction by fire of Sodom and Gomorrah (Gen. 19:23-29) would happen again (Matt. 11:23-24). The city of Capernaum was to receive an even more severe experience of fire and brimstone than Sodom! Jesus also threatened a false prophetess named Jezebel, saying that if she continued with her sexual sins, she would become sick, and if anyone committed adultery with her, then he would receive great tribulation, and her children would die (Rev. 2:20-23). Jesus, like Aslan in the Chronicles of Narnia, is not a tame lion.
Capital punishment was acceptable in the Old Testament. Jesus said it would be better for someone to have a millstone fastened to his neck and he be “drowned” in the sea than to mislead a little one (Matt. 18:6).  God punished Israel in the Old Testament with the destruction of the holy city, Jerusalem, and Jesus prophesied that it would happen again (Matt. 24). In Jude 5, Jesus is said to be the one who saved Israel from Egypt during the Exodus with Moses, but not only that; he was the one who destroyed those who did not believe! That is probably a reference to the generation that died in the forty-year wilderness wanderings (ca. 1400-1200 B.C.). Jesus is not exactly night and day from the Old Testament.
In Matthew’s Gospel, Jesus offered curses and woes in similar fashion to the Old Testament (Matt. 11:20-24, 23:1-37, 26:24). He cursed Israel with the phrase “May you never bear fruit again” (Mark 11:13-14, 20-21, NIV). Jesus delivered seven woes to the Pharisees due to their prideful hearts (Matt. 23:1-37). The gentleness and humility of the Son of God do not exclude his justice.
The parables of Jesus buttress the point powerfully as well. For within them, he offers punishments for evildoers that seem substantially similar to the Old Testament punishments. Check out five of them.
<ol>
<li>In Matthew 18:34-35, God is described as a king who finds out that, after forgiving a servant of his debt, the servant refuses to forgive other people’s debts. “And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him.”</li>
<li>In Matthew 22:1-13, God is described as a king inviting people to a wedding. When one of the people attending does not follow the decorum, he says, “Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth” (v. 13).</li>
<li>In Luke 19:11-27, God is compared to a king giving money to his servants and expecting them to use the money to expand the kingdom. He then says to his enemies who refuse his rule, “Bring them here and slay them in my presence” (v. 27).</li>
<li>In Luke 20:9-18, God is compared to a vineyard owner who sends servants and ultimately his own son to the tenants over his vineyard. When the tenants abuse the servants and kill the son, God says he will “come and destroy these vine-growers and will give the vineyard to others” (v. 16).</li>
<li>In Luke 12:41-48, God is compared to a master over a house who installs a manager over to distribute food. If the manager over the house grows lazy while the master is away, and begins to beat the servants and eat and drink gluttonously, the master will arrive and “cut him in pieces” (v. 46).</li>
</ol>
These punishments for evildoers do not seem to be far from the Old Testament. Torture, binding of limbs, slaughter, destruction, and dismemberment are actions that grind up against the image of Jesus being completely separate and “pure.” In fact, at times, the Old Testament appears to be kinder and softer than the New!
This can also be seen in light of Jesus’ seemingly new teaching about hell. The Jews understood an earthly capital punishment, but not so much a state of eternal suffering. Jesus may have shocked the living daylights out of his audience when he spoke of an eternal hell after death (Matt. 25:46). Such a teaching makes the passages from the Old Testament seem desirable!
All of this is not to say that Jesus is terrifying, and so we should cower at his presence. Jesus, as the embodiment of God, stays with his classroom through and through, with abundant patience. From Abraham down over a thousand years to the first-century Israelites who meet Jesus, God is a Father who does not abandon his children.
That deep bond between teacher and student inspires trust, for this is a teacher who is literally willing to give up his life for his classroom. He has our ultimate good at heart. God’s rules evoke the tender father, who tells his child, “Don’t hurt yourself.”
(If you’d like to read more, I recommend Paul Copan’s book <a href="https://www.amazon.com/God-Vindictive-Bully-Reconciling-Portrayals/dp/1540964558">Is God a Vindictive Bully?</a>, which this article draws from.)

Old Testament God Mean, Jesus Nice?

Episode 34: Year A &#8211; 15th Sunday of Ordinary Time
In this episode of the Sunday Catholic Word, we zero in on three details in the readings for this upcoming 15th Sunday of Ordinary Time, Year A. The first two come from the second reading, taken from Romans 8:18-23. The relevant apologetical topic that each relate to, though in different ways, is the problem of evil. The third detail is basically the whole of the Gospel reading, which is Jesus’ parable about the Sower and the seed in Matthew 13:1-9, 18-23. The relevant apologetical topic that I will draw out is the possibility that Christians can lose their salvation, which refutes the notion prevalent among some Christians that once we’re a Christian we are eternally secure in our salvation.
Readings: <a href="https://bible.usccb.org/bible/readings/071623.cfm">https://bible.usccb.org/bible/readings/071623.cfm</a>
Looking for Sunday Catholic Word Merchandise? Look no further! <a href="https://shop.catholic.com/catholic-answers-merchandise/?q=sunday">https://shop.catholic.com/catholic-answers-merchandise/?q=sunday</a>

Jesus’ Teaching against Eternal Security

Joe breaks down how Christ and the saints teach us to use fasting, almsgiving and prayer to combat the Triple Concupiscence.
Transcript:
JOE:
Welcome back to Shameless Popery. I&#8217;m Joe Heschmeyer and the season of Lent starts tomorrow. For many Christians, it&#8217;s a time to give up chocolate and such, and that&#8217;s fine, but it kind of misses the point. I don&#8217;t want to have a forgettable lint, and I don&#8217;t want your Lent to be forgettable either, because the fact is lint in penance has the power to completely transform our lives. But for it to do that, we need to know what the Bible highlights as the three sources of temptation and sin, and then the three tools that Jesus gives us to combat these sins. So let&#8217;s talk about our problems first and then look at the solutions. When we talk about types of sins, there&#8217;s various formulations, for instance, number the seven deadly sins, pride, greed, lust, envy, gluttony, wrath, and sloth. Or you can group the sins by which of the 10 commandments they violate.
For instance, sins of theft, covetousness, and so on. But there&#8217;s another way of grouping the sins, one which even many Christians are unfamiliar with, even though it&#8217;s a grouping we find within the Bible itself. St. John warns us in one John chapter two that there are three types of sin that are incompatible with the love of God. These are sometimes called the triple concupiscence, meaning they&#8217;re the three types of temptation, and these temptations are lust of the flesh, lust of the eyes, and pride of life. Understanding each of these three types of sin is critical to see where in your life you might be drawn away from the love of God. Now, the first of these three is pretty straightforward, lust of the flesh. You have a natural desire for food, for drink, for sex and the like. Those things are good in themselves. Without food and drink, you don&#8217;t survive without sexual reproduction, the species doesn&#8217;t survive.
But these desires, like all earthly desires, can become disordered. That&#8217;s going to include the sin that we normally call lust, disordered sexual desires, but it&#8217;s also going to include sins like gluttony and drunkenness. But there are other kinds of disordered desires as well, other kinds of lusts that we might have. And John calls this second category, lust of the eyes. So think about this as the desire to have more and more stuff, the most money, the latest technology, the best clothes and his car and so forth. Now, you might be confused here between the term lust of the flesh and lust of the eyes. After all, seeing a beautiful woman might be a trigger for sexual lust. But the idea is that at root, the desire for things like food, drink and sex comes from within it&#8217;s internal. Even in a world with that advertising or external temptation, you&#8217;d still desire those things, but your desire for material goods is a desire introduced to you.
From outside you see an ad, you find out your friend has some cool gadget, you hear about a new product, and now you start to covet it. So lust of the flesh deals with physical things that we crave naturally. These are kind of the temptations that come from within. Lust of the eyes deals with physical things that we crave, but they&#8217;re not natural cravings. They&#8217;re introduced to us from outside, but we&#8217;re not just drawn towards physical pleasures, the pleasures of the flesh or material possessions. We also crave non-physical things. We crave things like glory and honor. And as with pleasures and riches, it&#8217;s not inherently evil to desire those things. It&#8217;s not bad to want to be great when the apostles debate amongst themselves about which of them is the greatest. Jesus doesn&#8217;t rebuke them for wanting greatness. He shows them what Christian greatness looks like.
But as with the other two kinds of desire, our desire for excellence can easily go overboard. So St. Thomas Aquinas will describe pride as the appetite for excellence in excess of right reason. And this sin pride is actually the worst of the spiritual traps as CS Lewis put it in mere Christianity, it was through pride that the devil became the devil. Pride leads to every other vice. It is the complete anti-God state of mind. So these are the three kinds of temptations we&#8217;ve got to watch out for. Lust of the flesh is about the sinful pursuit of bodily pleasure. Lust of the eyes is about the sinful pursuit of riches and pride of life is about the sinful pursuit of honor and renowned our own glory and our desires. These make good servants, but they make terrible masters. So if you haven&#8217;t yet, this might be a good point to pause and consider which of these three areas is your biggest weakness? Where are your worldly desires leading you away from God? What will destroy your relationship with God if you don&#8217;t watch out for it? And just as importantly, what can we do about it? Now, Jesus has entrusted us with three spiritual weapons in particular against these three types of temptation. And during the season of Lent, the church reminds us of these three weapons. Tomorrow, if you listen to the call collect during mass, you&#8217;re going to hear this prayer
CLIP:
Grant, oh Lord, that we may begin with holy fasting, this campaign of Christian service so that as we take up battle against spiritual evils, we may be armed with weapons of self-restraint. So we are in
JOE:
The midst of a spiritual battle, a military campaign in the army of the Lord, and our weapons are the weapons of self-restraint. Well, what are those weapons in particular? We just heard about one of them fasting, but there are two others, prayers and alms giving or good works. Now, Jesus points us to each of these three weapons and they correspond with the three areas of weakness that we&#8217;ve just seen. Jesus introduces him to us by telling us to beware of practicing your piety before men in order to be seen by them. So these are the three ways that he tells us to practice our piety, but he warns us to do them not for the praise of men, but for our own spiritual good and to grow closer to God. Now, Jesus tells us that when you give alms, do not let your left hand know what your right-handed is doing.
And he says that when you pray, go into your room and shut the door and pray to your father who is in secret, and that when you fast anoint your head and wash your face. Now, that&#8217;s a fascinating set of instructions. Jesus has just called up the hypocrites for praying, fasting and giving alms in an ostentatious way to win the approval of others. But he doesn&#8217;t tell us to avoid praying, fasting, or giving ohms. He just tells us how to do those things better. In fact, these works of piety are optional. It&#8217;s not a question of if you pray, if you fast or if you give alms, it&#8217;s a question of how to do it when you do it. So these three weapons are perfectly suited to combat the three types of temptation that St. John warns us about. Fasting helps us in our fight against the lust of the flesh.
Alms giving helps us in our fight against the lust of the eyes, and prayer helps in our fight against the pride of life. But let&#8217;s take a closer look at each one to see why that is. So let&#8217;s say you struggle with lust of the flesh at heart. The problem is this. You&#8217;ve got a hard time saying no to your bodily desires. You fight it hard, maybe even to say not right now or not so much. Maybe it&#8217;s your drinking or food or sexual desire, whatever. It&#8217;s what&#8217;s the best weapon to combat that fasting? Back in the four hundreds, Pope St. Leo, the great pointed out that in the Old Testament when Israel sinned against the Lord, the prophet Samuel told them to return to the Lord of all their heart, to put away their foreign gods and to serve God only and that he would deliver them.
And what did they do? They turned back to God with prayer and with fasting, and sure enough, God delivered them. Leo reflecting on this suggested that just as the Israelites restored their powers of mind and body by the injunction of a fast, so too we can only win the fight against our spiritual enemies through prayer and fasting. And he suggested that we should seek divine aid by the observance of the heavenly bidding, knowing that we cannot otherwise prevail against our adversaries unless we prevail against our own selves. Simply put, if you can&#8217;t say no to your own body, you&#8217;re not ready for spiritual combat. And the way you learn to say no to your body is by doing it. The linin fast is a time to say no even to things which aren&#8217;t of themselves sinful, so that you&#8217;re that much more prepared to say no when you&#8217;re tempted by things that are sinful.
And this by the way, helps to explain why the linin fast is a communal fast. Look, it&#8217;s good for Christians to be in the habit of private personal fasting, the kind that Jesus speaks about in Matthew six. But there are also times when like Israel in the Old Testament, the whole Christian people pray and fast together, not as an ostentatious display to try to impress one another, but because as Pope Leo the great said, it&#8217;s during this time of Lent that the greatest and most binding of fast is kept and its observance is imposed on all the faithful without exception because no one is so holy that he ought not to be holier nor so devout that he might not be devourer. But our fast can&#8217;t just be simply self-denial. Otherwise, the Saint Augustine points out it could easily become a mere self-improvement project, kind of like a diet by itself.
He warns fasting Chas your own self. It does not refresh others. So how can our fasting profit others? Well, by combining fasting with the other spiritual weapons of prayer and of allum giving, Augustine asks, how many poor may be filled by the breakfast we have this day given up? So a good spiritual practice to be in is to take the money you saved from fasting you didn&#8217;t get lunch or breakfast that day, and then give it to those who need it as alms. Now that sound biblical counsel, God warns for the prophet Isaiah about those who fast only to quarrel and to fight saying that fasting like yours this day will not make your voice to be heard on high. Instead, the true fast is to share your bread with the hungry. Then you shall call and the Lord will answer. You shall cry. And he will say, here I am.
And Augustine warns that when we do this, when we give alms in this way, it&#8217;s important that we do it cheerfully for if you give your bread reluctantly, you&#8217;ve lost both the bread and the merit of the action. So being intentional about this is key in helping us against the second kind of temptation, pride of the eyes. This practice of generosity with the poor is critical if we want the love of God to continue to abide within us. The Saint John warns if anyone has the world&#8217;s goods and sees his brother in need yet closes his heart against him. How does God&#8217;s love abide in him? Little children let us not love and word or speech, but indeed and in truth. So just as getting in the habit of saying no to the body is the way we discipline the body instead of being the slave to our bodily desires, getting in the habit of giving away money is key for disciplining our tendency towards covetousness.
It&#8217;s disciplining our relationship with money and material things. To put it another way, I&#8217;m less likely to spend my money frivolously or in a greedy way if I&#8217;ve already given it away to somebody who needs it more than I do. And look, if you are looking to give away your money, you&#8217;re free to do that at our patreon shameless joe.com. But saying anything more than that would truly be shameless. So that&#8217;s going to lead us with our third and final spiritual tool and our final temptation. You might have noticed a moment ago that God says through Isaiah that when we are praying and giving to the poor, then you shall call and the Lord will answer. You shall cry. And he will say, here I am. In other words, true fast and alms giving are meant to be accompanied by prayer and vice versa. In Augustine&#8217;s words, would you have your prayer fly upward to God make for those two wings of alms and fasting?
So these three tools aren&#8217;t just individually worthwhile weapons in our spiritual battle. They&#8217;re meant to go together. And of the three prayer is the most powerful in the fight against the worst of the three temptations, namely pride of life. CS Lewis describes it like this quote, in God you come up against something which is in every respect immeasurably superior to yourself unless you know God as that. And therefore, though yourself is nothing in comparison, you do not know God at all. As long as you&#8217;re proud, you cannot know God. A proud man is always looking down on things and people. And of course, as long as you&#8217;re looking down, you cannot see something that is above you. So pride of life is the temptation by which we make everything more and more about us and we can start to look down on those around us and to enjoy them looking up to us.
And the ultimate remedy for that is simply to stop looking down and to start looking up and to recognize our smallness before God. But then Lewis considers what he calls a terrible question. How is it that people who are quite obviously eaten up with pride can say they believe in God and appear to themselves very religious? And he answers this question, I&#8217;m afraid it means they&#8217;re worshiping an imaginary God. Worse. Jesus describes the self-righteous Pharisee as going into the temple and praying to himself. So it&#8217;s clear that we&#8217;re called not only to prayer, but a kind of honest prayer in which we realize around nothingness in relation to God. It&#8217;s the humble and honest prayer of the tax collector who beats his breath saying, God, be merciful to me as sinner. Humility and prayer are thus closely linked and they serve as our greatest tool against the devil.
There&#8217;s a saying from the desert Fathers, the devil can imitate everything. As for fasting, he never ate. As for watching, he never slept. But humble mindedness and love he cannot imitate. So let there be a great effort on our part to have love within us and to hate pride through which the devil fell out of heaven. That&#8217;s an important reminder for us. This lint at the end of Lent, we&#8217;re praying to ourselves saying, God, I thank thee that I&#8217;m not like other men, extortion, unjust, adulterers. Even like this tax collector, I fast twice a week, I give tithes of all that I get. We might look great on the outside, but our lint will have been a failure. Instead, let&#8217;s take this time of LT not only to fight against whatever inclinations we find within ourselves towards sin, but also to grow in our humility and in our relationships with God and with neighbor. As St. Thomas Aquinas points out, those three spiritual weapons also repair the three kinds of relationships in prayer. Our relationship with God improves in alms giving. We improve our relationships with our neighbor and in fasting we improve our relationships with ourselves. If you want to know more about the history of the season of lint and how it was practiced in the early church, check out, the history of Lint You Never Knew For Seamus, I&#8217;m Joe Heschmeyer. God bless you.
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This Is Why Your Lent Keeps Failing…

What Simulation Theory Proves About Atheism

<div>Can a baptized Greek Orthodox, who wishes to convert to Catholicism but doesn’t know if he was confirmed, confess in the Catholic Church?</div><div>It would be rare for a Greek Orthodox person to be baptized but not receive confirmation. It is the tradition of the Greek Orthodox Church to administer all three sacraments of initiation (baptism, confirmation, First Communion) at the same time.
The Code of Canon Law (can. 844 §3) does permit members of the Orthodox Churches to receive sacraments in the Catholic Church. Therefore, a person baptized Greek Orthodox could go to confession in the Catholic Church, even if he was not confirmed.
</div>

May the Orthodox Go to Catholic Confession?

In this clip, Cy Kellett welcomes Trent Horn to discuss why some individuals, like Randy from Alberta, choose not to identify as Catholic. Trent continues with details on how historical injustices do not negate the truth of religious beliefs, particularly the existence of God.
Transcript:
Caller: Yeah. Being a Canadian, it can never be a Catholic or a Christian just for the fact of the way North America was kind of stolen and the persecution that the Native Americans suffered when the Christians and Catholics came here by the millions and took their land.
Trent Horn: What do you, what do you mean that, by that, do you mean when people settled here two or 300 years ago, you wouldn&#8217;t, you can&#8217;t adopt the belief they have now because of their actions back then?
Caller: You bet
Trent Horn: you, yeah. Okay, would you. So I&#8217;m also guessing you wouldn&#8217;t belong to any Native American tribe that stole land from another tribe. Well, I am part Native. Native American there, but you are. Okay. Have Native American tribes ever taken land from other tribes? I&#8217;m sure they have, yeah. Okay, does that prove that everything they believe in their tribe is false?
Caller: Well, yeah, but Native people, you know, kind of came here for tens of thousands of years and then the Christians and Catholics, that is the Europeans came by the millions.
Trent Horn: Right. Well, so, so Randy. Overran their lands. Right. So Randy, what it seems to be is that, you know, 10,000 years ago there was a land bridge. Then people from Asia came here to North America. Various tribes engaged with one another, sometimes peacefully, sometimes not peacefully. Then you had European settlers that came here that engaged with these tribes, sometimes peacefully, sometimes not peacefully. But to me it doesn&#8217;t seem like the actions of someone in the past prove whether what someone believes now or the belief system as a whole is false or not. You know, for example, whatever settlers did 300 years ago, like when it comes to the question of just being a Christian, that doesn&#8217;t prove whether Jesus rose from the dead or not. Right. So what do you identify? What is your belief system? Now? How would you describe yourself?
Caller: Well, I&#8217;m not a believer in any faith area.
Trent Horn: Okay, well what would it take for you? So do you believe in God? No. Okay, so right off the bat, well, you know, why don&#8217;t you believe like the existence of God doesn&#8217;t depend on Christian behavior in, you know, in a certain context. So why don&#8217;t you believe in God? Well, that&#8217;s. Well, because there&#8217;s so many and it&#8217;s all human beliefs there. But again, it gets back to how the Native Americans were treated. Right? The so called Gods, God forbid, people came here by the millions and pushed them off their lands and there&#8217;s a trail of tears. Okay, well Randy, let&#8217;s assume, I think that&#8217;s a more complicated scenario you&#8217;re making it out to, but let&#8217;s just assume that you&#8217;re right, that Christians acted horribly 300 years ago. Can a bad person still believe true things? Okay, I&#8217;m just asking you a question. Can a bad person still actually have true beliefs?
Caller: Sure.
Trent Horn: Okay. Should we have true beliefs? We as in who? You and I? Should we try to make sure that what we believe is true? Well, yeah. And I believe there&#8217;s no God, so I know I&#8217;m right. You believe there is. So how do you do?
Caller: Sure.
Caller: And then I want to ask you about that. How do you know there is no God? How do you know that?
Caller: Well, it&#8217;s. It. It&#8217;s. Man made
Trent Horn: Okay, but you&#8217;re just saying the same thing again. You&#8217;re saying, I believe there&#8217;s no God because God was made up, which is the same as saying there is no God because there is no God. Where&#8217;s your evidence? Okay, well, I&#8217;m pretty sure I haven&#8217;t seen a God or you haven&#8217;t seen a God, you know, so. Okay, you may. You can&#8217;t see God because he&#8217;s immaterial, but you can know God exists based upon effects in the world. So, for example, if a. Let&#8217;s say a car showed up in your driveway with a card in the windshield wiper and it says, you know, happy birthday, would you say that someone gave you that car or that it just kind of popped into existence from nothing? Sure. Somebody built it and somebody gave it to me. Okay. Why would you think that? Well, because it&#8217;s in your yard. Right. And it&#8217;s not just going to pop. You know, things don&#8217;t just pop into existence from nothing like that. Sure. So the same. So the same would be true for the universe. If we have scientific evidence and also we have philosophical evidence that the universe came into existence, there was nothing, and now there&#8217;s a universe, which is much more impressive than a car that came into existence, you know, 13, 14 billion years ago, Then shouldn&#8217;t we apply that same logic and say, hey, there&#8217;s a cause behind this, something greater than the universe itself? So where would God come from? Obviously, somebody must have created God. Well, that intuition of yours is helpful. You&#8217;re saying, so if something exists, it needs a cause. So that shows us the universe has got to have a cause. Now, what if I asked you this question? Let&#8217;s say there&#8217;s a bunch of boxcars going down a train, right? In order for a boxcar to go down a train track, what has to pull it? Well, locomotive. Okay, but what&#8217;s pulling the locomotive? Well, an engine, right? What&#8217;s making the engine go? So my point Here with the analogy is when you ask the question, who made God? That&#8217;s sort of like asking what&#8217;s pulling the locomotive. God is very different from the universe, just like the locomotive is different from the boxcar. That if something exists or it moves and it changes, or we need a reason to explain that. But our reasons, we just can&#8217;t have an infinite number of reasons. Because in the end, if you have an infinite number of reasons, this did this, then this, and this and this, and there&#8217;s an infinite chain, you actually don&#8217;t explain anything at all. Instead, you need some kind of ultimate explanation that is the cause of everything, but itself is not cause. And that&#8217;s kind of the fundamental argument for the existence of God. So. So I tell you what, Randy, we&#8217;re going to have to go to a break here soon. Why don&#8217;t you stay on the line and our call screener will get your contact information, and I&#8217;d like to send you a copy of my book, why We&#8217;re Catholic. And you can start right at the beginning. I talk about why you should believe in God, then why you should believe in Jesus, then why you should be Catholic, and you can go through that and see what you think of the reasons. I&#8217;ll probably be back on air in, I don&#8217;t know, probably about a month or so. And if you read through, you can always call me back and you can discuss what you think of the arguments in there. So please stay on the line and I&#8217;d like to send you a copy of why We&#8217;re Catholic.

I’m Not Catholic Because I’m Canadian…

The author of the highly acclaimed book, On the Third Part of the Secret of Fatima, helps explain the controversies surrounding the apparition. A meticulously researched account, On the Third Part of the Secret of Fatima replaces sensationalism with scholarship, and helps set the record straight.

Fatima’s Secrets in Context

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DAY 275
CHALLENGE
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“The Gospels say that Jesus was crucified between two robbers (Matt. 27:38; Mark 15:27), but this is inaccurate. We know that the ancient Romans only crucified people who committed acts of rebellion.”
DEFENSE
Romans did crucify robbers, but these two were likely rebels.
Robbery isn’t the same as theft. Theft is taking someone’s property, but robbery is taking it by force. There’s an inherent element of violence in robbery that differentiates it from theft.
When robbery is committed on water, it’s called piracy. Pirates are robbers who travel by water, and we know the Romans sometimes crucified pirates. For example, as a young man and before he was a political leader, Julius Caesar was kidnapped by pirates and held for ransom on an island. “But after his ransom had come from Miletus and he had paid it and was set free, he immediately manned vessels and put to sea from the harbour of Miletus against the robbers. He caught them . . . and crucified them all, just as he had often warned them on the island that he would do, when they thought he was joking” (Plutarch, Life of Julius Caesar 2:5–7).
Because of the violence inherent in robbery, it often blended into rebellion. Gangs of robbers would hide in the countryside, taking valuables from both locals and travelers by force, and the political authorities would send men to battle them. Alternately, political revolu- tionaries would hide out in the countryside, taking what they needed from others by force, and the political authorities would pursue them.
Either way, robbery was associated with battling the political authorities, and thus there was a single Greek word to describe a person who did these things: lēstēs. It can be translated either “robber, high- wayman, bandit” or “revolutionary, insurrectionist, guerrilla” (Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon of the New Testament and Early Christian Literature, s.v. lēstēs).
This is the word used for the two “robbers” crucified with Jesus. It’s also used to describe Barabbas (John 18:40), “who had been thrown into prison for an insurrection started in the city, and for murder” (Luke 23:19; cf. Mark 15:7).
Scholars have suggested that, as a “notorious prisoner” (Matt. 27:16), Barabbas led the insurrection and the two “robbers” were his followers. Originally, Barabbas their leader would have been crucified between them, but Jesus took his place.
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Between Two Robbers?

Some Protestants criticize the doctrine of purgatory by saying it’s “bad news” in contrast to the “good news” of salvation revealed in the Bible. But nothing could be farther from the truth. The Catholic doctrine of purgatory is indeed good news, even providing consolation for believers. It does so in a variety of ways. 
For one thing, purgatory consoles believers who struggle with sin. We’re all too familiar with our own weaknesses. Perhaps it’s binging of Netflix, texting when someone is trying to have a conversation with you, a brief indulgence of an uncharitable thought, a failure to promptly meet the needs of your spouse or friend when able. The list goes on and on.  
It would be pretty darn hard to go through a day without falling short of Christian perfection in some way, at least for us ordinary folks. Such a task would be heroic. Heroes are rare!  
Now think about the fact that death can surprise us at any moment. Jesus says, “The Son of Man is coming at an hour you do not expect” (Matt. 24:44). Elsewhere, he says, “Remember then what you received and heard; keep that, and repent. If you will not awake, I will come like a thief, and you will not know at what hour I will come upon you” (Rev. 3:3). 
If death can come upon us so quickly, and we’re as spiritually ill adjusted as we are, it would seem there’s no hope for us entering into the glory of heaven. We might not die with our wills turned fully away from God as our life’s goal, but the guilt of venial sin and the effects of sin would impede us from entering such glory. Despair of final salvation would be inevitable—that is, if purgatory weren’t real.  
Purgatory remedies that despair and infuses joy within the soul. It allows believers who love Jesus but continue to struggle with sin in their lives to know that their shortcomings against Christian perfection are not enough to guarantee keeping them from the glory of heaven. What’s so bad about that?
Purgatory also consoles us in that it manifests God’s love for us. God loves us so much that he does everything he can to make it possible for us to be united with him, including providing us a postmortem opportunity to be freed from venial sin and any remnants of sin that impede us from entrance into heaven.  
Isn’t God’s love for us part of the gospel’s “good news”? Sure, it is! Purgatory is a doctrine that manifests such love to us. And all this applies to those we love as well. So purgatory consoles us not just with regard to our own entrance into heaven, but also with regard to our loved ones.  
Purgatory gives us the assurance that even though our loved ones die without the perfect holiness required for heaven, we know they’re not forever excluded from there. The late Marian scholar Fr. Martin Jugie puts it beautifully:  
<blockquote>They who mournfully follow the coffin, are consoled with thoughts of the mercy of God; of the expiation of venial sin and the cleansing of the wounds, left by mortal sin, after death; of extenuating circumstances which may have rendered certain sins venial for the dear deceased one. The anguished heart, torn with dread about the fate of the loved one, clings to this last hope, and there finds solace and some peace.</blockquote>
That’s good news!  
Next, the doctrine of purgatory provides consolation for a believer because it offers hope that our loved ones who die with imperfection aren’t forever excluded from heaven. But a believer might still be disheartened by the thought that if his loved one isn’t in heaven yet, then he can’t have a relationship with that person in the present moment. He would have to wait.  
Nothing could be farther from the truth. The doctrine of purgatory entails that we can assist our loved ones in purgatory by offering the Mass, prayers, indulgences, almsgiving, and other works of love for them. This is based on the Christian belief in the communion of saints, which includes the souls in purgatory.  
The holy souls are still members of the mystical body of Christ. Death did not separate them from us. As St. Paul writes, “who shall separate us from the love of Christ? Shall . . . [the] sword? . . . I am sure that neither death . . . nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom. 8:35, 38-39).   
From this it follows that we are not separated from our loved ones who might be in purgatory. We are still united to them by grace. Consequently, our relationship with them can continue. We don’t have to wait until they get to heaven. That provides a believer great consolation. That’s definitely not bad news.  
Some Protestants say we’re blurring the real distinction between the visible (Christians on earth) and invisible (Christians in purgatory) dimensions of the one body of Christ. Just because there’s one body, so it’s argued, it doesn’t follow that our relationship with each dimension is the same.  
It’s true that our relationship with our loved ones in purgatory is not the same as our relationship with them here on earth. But the relationship we have with them by grace is the same. In fact, it’s even better because they’re confirmed in grace without the possibility of falling from it. From this it follows that the relationship with them is secure, on condition that we stay in grace.  
This relationship we have with them by grace is what allows us to continue expressing love toward them, even though it’s not the same kind of expressions of love as when they were on earth. We can’t hear or see them when we talk to them. We can’t give them a hug. But we can pray for them and will what’s good for them—namely, the removal of any impediments to entrance into heaven.  
The relationship might not be the same. But it is a relationship nevertheless! 
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One rationale for this is that the souls in purgatory are perfected in charity. Since charity involves not only love of God, but also love of neighbor, and love of neighbor is expressed in intercessory prayer, it seems reasonable to conclude that the souls in purgatory would express their love by interceding for us.  
That our loved ones in purgatory are praying for us is a consoling thought. Their prayer for us, and our private request for their prayers, is one way by which we keep a relationship with them.  
It’s good news to know we have friends who can’t waver in charity and are constantly praying for us. For St. James says, “The prayer of a righteous man has great power in its effects” (James 5:16).   
The consolation we can provide the holy souls in purgatory in turn brings us consolation. St. Thomas Aquinas teaches that love is “to wish good to someone,” “just as he wills good to himself.”
It follows from this definition of love that the good the souls in purgatory experience by having their impediments to heaven removed is experienced as our own good. That means that their consolation is our consolation; their source of joy is our source of joy. As the late Frank Sheed writes, “there is a special joy for the Catholic in praying for his dead, if only the feeling that there is still something he can do for people he loved upon earth.”