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Are debates dumb now?

<div>May a Catholic lie to keep a secret you don’t want the person asking about to know?</div><div>First off, one is never obliged to tell someone something he has no right to know. On the other hand, we are not permitted to lie. It is sometimes said, &#8220;You may never lie, but you do not always have to tell the truth&#8221;—meaning, of course, that there are some truths you do not have to reveal.
Instead of a lie, one should use some manner of speaking from which the truth cannot be gleaned but which is not literally a lie. This includes some well-accepted social conventions such as, for example, telling a caller that someone is not in or cannot come to the telephone, meaning that he is not available. This spares the feelings of the caller, who does not have the right to know the reason why in any case.
In the case of extreme danger, when dealing with one who obviously has evil intentions, one may use materially misleading speech, but even then one may not lie. Telling the Communist officials that you do not know where the person they are seeking is is not a lie, since their intentions are unjust and they have no right to know; and there is also a sense in which you do not know exactly where the person is in the context of his hiding place. This case does not apply just because we do not want to expose the person to the law, but only in the case where those seeking him have no right to do so.
Remember also that in such difficult cases, where a person is responding immediately to a complex situation without much forethought, that God will surely not judge our efforts harshly, even if we fail somewhat under pressure. Simply put, a lie of convenience in a gravely difficult situation is most likely a venial sin either in itself or from the lack of freedom engendered by the circumstances.
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Is It Ever OK to Lie?

<div>In your article, "Jesus Puts Mary in Her Place," you cited two examples in Scripture of how our Lord is not humbling his mother, contrary to some Protestant views. As a third example, what about John 2:4, in which Jesus says, "Woman, what have you to do with me? My hour has not yet come"? Scott Hahn argues well that Jesus is referencing Genesis 3, and that, unlike Eve, the first “woman,” Mary is her docile to her divine son at the wedding of Cana—and thus God’s will in cooperating with his plan of salvation. </div><div>You’re <a href="https://www.catholic.com/magazine/online-edition/jesus-puts-mary-in-her-place">absolutely right</a>—that example is a perfect fit. And I agree that we should see in “Woman” a reference to Eve. If you trace the chronology of John 1–2, it goes like this: 
<ul>
<li data-leveltext="" data-font="Symbol" data-listid="2" data-list-defn-props="{&quot;335552541&quot;:1,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;&quot;,&quot;469777815&quot;:&quot;multilevel&quot;}" aria-setsize="-1" data-aria-posinset="1" data-aria-level="1">“In the beginning” (John 1:1, obviously recalling Genesis 1:1); </li>
<li data-leveltext="" data-font="Symbol" data-listid="2" data-list-defn-props="{&quot;335552541&quot;:1,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;&quot;,&quot;469777815&quot;:&quot;multilevel&quot;}" aria-setsize="-1" data-aria-posinset="2" data-aria-level="1">Day 1: John prophesies about Jesus (John 1:19–28); </li>
<li data-leveltext="" data-font="Symbol" data-listid="2" data-list-defn-props="{&quot;335552541&quot;:1,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;&quot;,&quot;469777815&quot;:&quot;multilevel&quot;}" aria-setsize="-1" data-aria-posinset="2" data-aria-level="1">Day 2: “The next day he saw Jesus coming toward him” (John 1:29); </li>
<li data-leveltext="" data-font="Symbol" data-listid="2" data-list-defn-props="{&quot;335552541&quot;:1,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;&quot;,&quot;469777815&quot;:&quot;multilevel&quot;}" aria-setsize="-1" data-aria-posinset="2" data-aria-level="1">Day 3: “The next day again John was standing with two of his disciples” (John 1:35); </li>
<li data-leveltext="" data-font="Symbol" data-listid="2" data-list-defn-props="{&quot;335552541&quot;:1,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;&quot;,&quot;469777815&quot;:&quot;multilevel&quot;}" aria-setsize="-1" data-aria-posinset="2" data-aria-level="1">Day 4: “The next day Jesus decided to go to Galilee” (John 1:43); </li>
<li data-leveltext="" data-font="Symbol" data-listid="2" data-list-defn-props="{&quot;335552541&quot;:1,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;&quot;,&quot;469777815&quot;:&quot;multilevel&quot;}" aria-setsize="-1" data-aria-posinset="2" data-aria-level="1">Day 6: “On the third day there was a marriage at Cana in Galilee, and the mother of Jesus was there; Jesus also was invited to the marriage, with his disciples” (John 2:1–2).</li>
</ul>
The Hebrew calendaring uses “inclusive numbering” (which is why we say that Jesus rose “three days later,” even though by our counting, Friday to Sunday is only two days later). So, John saying that the wedding of Cana is “on the third day” means (from our counting) two days after what he’s just described. In other words, John’s new Genesis, which begins “in the beginning,” then has six days (just as Genesis 1 does). On day six in the Genesis week, you’ve got the creation of Adam and Eve, only Eve isn’t called Eve yet. She’s called “Woman.” Now, we’re at day six in the “Johannine week,” you’ve got a wedding, and you’ve got Jesus and Mary, and Jesus calls his mother “Woman.” 
</div>

The New Eve’s Cooperation With God’s Will

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3 Things Christians Should Admit Rhett Got Right...

Jimmy Akin briefly discusses the historicity behind the Pharisees and whether there were any female members, or wives of male members, in their ranks.

Were There Any Female Pharisees?

Karlo Broussard cites numerous Bible passages that refute both parts of the common Protestant belief &#8220;<a href="https://www.catholic.com/magazine/print-edition/once-saved-always-saved">Once saved, always saved</a>.&#8221;

Does the Bible Disprove “Once Saved, Always Saved?”

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Do Protestants actually worship God?  @thecatechumen

Karlo Broussard explains the distinction between baptizing unconscious adults and babies.
Transcript:
Why can&#8217;t adults who are unconscious be baptized due to not being able to give consent, but babies can be baptized?
The implication being without consent, right? Yeah, right, the baby doesn&#8217;t consent, yeah, yeah. Yeah, it&#8217;s actually a great question. And the answer to the question, Cy, is gonna depend on what Lewis means by quote unquote unconscious. Because there are different ways in which someone can be unconscious.
Option A, or scenario A, an individual is unconscious like he&#8217;s knocked out, or he&#8217;s sleeping, or something. And then scenario B, the individual can be unconscious like when he&#8217;s dying, or they seem dead. But we&#8217;re really not absolutely sure.
And so if we&#8217;re talking about a scenario where somebody&#8217;s unconscious, like knocked out, or they&#8217;re sleeping, and it&#8217;s not a death situation, or the possibility of a death situation, there you have an adult who has not only the ability to consent, but the very exercise, the ability to exercise the power for self-determination. So it&#8217;s not just like a potential that needs more time to actualize, like in the case of an infant. But the adult there in that unconscious state would actually have the capability to exercise self-determination when one comes to consciousness. And so to baptize that individual in that situation or in that scenario would be contrary to the might, if the person doesn&#8217;t wanna be baptized, baptizing that individual would be contrary to the consent of the adult, which would be a violation of their self-determining dignity and their power. And so that is why in that scenario, we would not go and secretly baptize them while they&#8217;re sleeping or while they&#8217;re knocked out, because that would be an act of injustice toward their self-determining power. Now, infants only have, as I mentioned, the ability for self-determination, but they don&#8217;t have the capacity to exercise that power of self-determination. And so for their human being, yeah, they got the power for self-determination, to have intellect and will. And given time, they&#8217;ll be able to actualize those, actually use those powers that are already present within them as a human being. So therefore, infants and small children under the age of reason are rightly determined in some of their activities by those who have authority over them like parents. And so it&#8217;s not a violation of their self-determining power whenever we baptize them. Now, if the scenario is scenario B, like the individual is unconscious because we think he&#8217;s dead and like, we&#8217;re not sure he might not be dead. We&#8217;re not really sure if he&#8217;s dead or just on his way to death. Well, then an adult could be baptized there conditionally, even though the adult cannot give their express consent to baptism. And so, a conditional baptism is I baptize you, name of father, assuming, unconditioned that you are alive, if this person seems to be dead, unconditioned that you are alive, I baptize you in the name of father, son and Holy spirit. So if the person is merely unconscious and only seems to be dead, then that person, assuming that the will is properly disposed, that would receive the graces of baptism there. And so we can baptize an adult who is unconscious in one situation, like at the moment of death or near death,
with a conditional baptism, even without an expressed consent to receive baptism.
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Catholics Baptize Babies but Not Unconscious Adults?

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DAY 349
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CHALLENGE
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“Peter didn’t have any special authority, because Jesus gave the power of binding and loosing to others. This simply refers to the ability to preach the gospel and admit people to the kingdom, as Peter did with Jews on Pentecost (Acts 2) and Gentiles with the household of Cornelius (Acts 10–11).”
DEFENSE
This interpretation does not fit the text or the context.
First, while Jesus gave the power of binding and loosing both to Peter (Matt. 16:19b) and to others (Matt. 18:18), this wasn’t the thing that made Peter unique (cf. CCC 881). In addition to giving him this authority, Jesus gave him the name Peter (“Rock”) and declared him to be the rock on which he would build his Church (Matt. 16:18). He further gave him “the keys of the kingdom of heaven” (Matt. 16:19a), making him a unique leader in the Church (see Day 30). Thus the interpretation does not fit what the text says about Peter, who was singled out as unique.
Second, the interpretation does not fit the context of other New Testament passages, which also indicate Peter had a special role (e.g., Luke 22:31–32, John 21:15; see Days 19 and 276).
Third, the idea that the power of binding and loosing merely refers to preaching the gospel doesn’t fit the text. In Matthew 18, the concept is raised in the context of Church discipline—of disciplining a Christian brother who sins against another Christian (cf. 18:15)—not preaching to the unevangelized.
Fourth, the power to bind and the power to loose are two distinct and opposite abilities. If one were preaching the gospel then the other would be withholding the gospel, and it was not within the purview of the apostles to do that. Peter could not have decided to withhold the gospel from either Jews or Gentiles (Matt. 28:19–20, Acts 1:8).
Fifth, the phrase “bind and loose” was an established Jewish idiom. It referred, among other things, to the ability to forbid and to permit—i.e., to make and abolish rules of conduct (cf. Matt. 23:2–4). Thus Josephus records that during the reign of Queen Alexandra, the Pharisees exercised the power of binding and loosing in Judea (Jew-ish War 1:5:2[110]). It also had reference to the ability to absolve or to refuse to absolve sins (cf. John 20:21–23, CCC 1444).
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Binding and Loosing

<div>Since in vitro fertilization (IVF) creates lives, how could anyone think it’s wrong?</div><div>The <a href="https://www.catholic.com/audio/caf/rethinking-in-vitro-fertilization">wrongness of IVF</a> often gets obscured by people pointing to the children who came from IVF and assuming that their intrinsic goodness validates the method that brought them into existence. Children who came into existence through adultery, fornication, rape, prostitution, or via surrogacy are just as intrinsically good, but that doesn’t mean that the way that they came into the world is good or should be defended.
Arguments against IVF include that human embryos are often purposefully destroyed in this process when they are not implanted, which is the direct killing of innocent human beings. The documentary Eggsploitation exposes how college-aged women, who are often struggling financially, are coerced by offers of tens of thousands of dollars to donate their eggs, even at great risk to themselves. IVF also frequently relies on women acting as surrogate wombs to birth these embryos. Pope Francis, in a January 8 address to the diplomatic corps accredited to the Holy See, has recently called for a global ban on surrogacy, saying, “I deem deplorable the practice of so-called surrogate motherhood, which represents a grave violation of the dignity of the woman and the child, based on the exploitation of situations of the mother’s material needs.”
Another practical argument against IVF is that there is no objective way to stop its use at just infertile married couples. The United States once tried to make contraceptives legal only for married couples, but the right of single people to have what married people can access was later upheld in the 1972 US Supreme Court case of Eisenstadt v. Baird. So there’s nothing to keep an unmarried man from contracting for a sperm donor and an egg donor, have embryos created from that in IVF, use a surrogate womb to gestate the child, and then have the child delivered to the consumer.
The most basic reason that IVF is wrong is because children have a right to come into existence in their mother’s body and be protected from coming into existence in a laboratory, where they might be shipped off to their mother’s womb, or a stranger’s womb, or <a href="https://www.catholic.com/magazine/blog/on-ivf-alabama-and-frozen-babies">to cold storage indefinitely</a>. The Catechism says, children have “the right ‘to be the fruit of the specific act of the conjugal love of his parents,’ and ‘the right to be respected as a person from the moment of [their] conception’” (2378).
</div>

How can in vitro fertilization (IVF) be wrong if it creates lives?

<blockquote>Now as they went on their way, he entered a village; and a woman named Martha received him into her house. And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving; and she went to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things; one thing is needful. Mary has chosen the good portion, which shall not be taken away from her” (Luke 10:38-42).</blockquote>
I am a Martha. And proudly so! I love to work and, most importantly, serve as a laborer in the Lord’s vineyard. Previously having a fifteen-year career in the Church, I now serve as a volunteer at my parish by teaching marriage prep with my husband, leading story time at Vacation Bible School, and cultivating a family ministry for young parents. Despite not being paid for these roles, I view them just as seriously and with as much commitment as a formal job description. It’s the Martha in me. Give me a task, and I get it done.
However, the Lord said that Mary chose the better part, not Martha. Rather than being distracted by tasks, Mary chose to sit at Jesus’ feet and listen.
St. Gregory the Great wrote, “For what is set forth by Mary, who sitting down gave ear to the words of our Lord, save the life of contemplation? And what by Martha, so busied with outward services, save the life of action? Now Martha’s concern is not reproved, but that of Mary is even commended.” He then arrived at this vital conclusion: “For the merits of the active life are great, but of the contemplative, far better.”
I have never viewed the story of Martha and Mary as a condemnation of my personality and giftings. Rather, it is a lesson that teaches me how to channel my desires to work and serve and from whom I receive the grace to activate these gifts. I find great fulfillment in completing a task and seeing the good fruit stemming from it. Many of us garner satisfaction and a sense of achievement from a completed project, especially when we are credited for our efforts. How many contemplatives are praised by modern-day society? Not many. It’s the activists, the leaders, and the doers of the world who most often receive the accolades.
However, one of the greatest change agents of the twentieth century was also a deep contemplative: St. Mother Teresa of Calcutta. It still shocks me to this day that she spent two hours daily in eucharistic adoration. And yet she was able to accomplish so much good for the Church and the world and was publicly recognized for it, most notably winning a Nobel Peace Prize. This great modern saint was certainly both a Martha and a Mary.
I have been privileged to spend considerable time with religious sisters in the United States. These consecrated women have been shining witnesses to living like Mary by sitting and listening to the Lord during their daily commitments to prayer. They just as strongly witness to life as a Martha by working to the bone in the service of others—women like the <a href="https://hawthorne-dominicans.org/index.html">Hawthorne Dominicans</a>, who care for the poor dying of cancer; the <a href="https://sistersoflife.org/">Sisters of Life</a>, who live alongside women in crisis pregnancies; and the <a href="https://www.catholicnewsagency.com/news/36112/how-a-nuns-home-is-helping-girls-freed-from-sex-trafficking">Hospitaler Sisters of Mercy</a>, who run a rehabilitation home for victims of human-trafficking.
Anyone who exhibits peace beyond understanding and joy in the midst of suffering is undoubtedly a Christ-follower and has converted her heart to Christ through a personal relationship. Relationships are built upon undivided, quality time with the other person. Jesus said the better part “will not be taken away from her,” and so what is most stunning about these consecrated women is their deep and everlasting joy.
When Martha was working, she was not fully present with the Lord, allowing him to guide her in the use of her talents. In busy family life, it can be difficult for the laity to look at the lives of the saints and imagine fitting in a holy hour, let alone two! However, a recent event in my own Catholic community led me to believe that I’m surrounded by Marys who have chosen the better part.
A family of eight was celebrating their daughter’s birthday at a local ice-skating rink. Many other Catholic families were present for the festivities. The birthday girl collapsed on the ice and had a potentially fatal heart episode. I was not present at the event, but I heard firsthand from witnesses about how the next fifteen minutes played out, before the paramedics arrived. The mother immediately called everyone to gather around to pray the rosary. While little children were crying and deeply disturbed at seeing their friend suffering, the victim’s mother thought of others and calmed everyone down through prayer until the first responders arrived.
I must admit, as a Martha, I was angry when I first pictured this scene. I kept asking questions: Why didn’t the paramedics arrive sooner? Why did no one physically run outside, where there was better cell service, to call the first responders? And why was the mother standing in a prayer circle rather than holding her daughter, as she was most likely dying? I was angry with the other parents for not being doers and thinking on their feet.
Well, I failed to see the bigger picture. That young lady miraculously survived, and I was able to witness her perform on stage just six months later in a rendition of The Sound of Music. I cannot describe how humbling it was to hear her sing the lyrics: “Climb every mountain, search high and low. Follow every byway, every path you know. Climb every mountain, Ford every stream, Follow every rainbow. Till you find your dream.”
Could the prayers of her mother and others present have been exactly the “task” that saved her life and enabled her to follow her dreams? Due to being raised in a contemplative family, could the disposition of her own heart have aided in her remarkable recovery? If the young lady had passed away, would her mother and all those who spent those critical moments in prayer have felt the consolation of the Divine Healer as she transitioned from this life to the next?
I have taken these questions to prayer many times, and considered why I reacted so strongly against those who clearly “chose the better part,” no matter the outcome.
Martha’s personality as an active task manager does not change after Jesus reproaches her. When Jesus returns to Bethany in John Chapter 11, she runs to greet him while Mary stays home. She clearly goes out and actively does something by telling Jesus he has the power to save her brother, Lazarus. But it is also clear that she has had a conversion of heart. This time, she listens to Jesus and shows great faith that his way and his timing are better than hers.
May we all do the same, showing great faith and a willingness to become more like our Savior through a meaningful, personal relationship. St. Martha, pray for us!

Are You a Martha or a Mary?

You WILL NOT find the CANON in SCRIPTURE ALONE!

<div>Why does John the Baptist deny he is Elijah?</div><div>John the Baptist say he is not Elijah because he is not Elijah. Luke 1:17 clearly states this when it says: &#8220;[John the Baptist] will go before [Jesus] in the spirit and power of Elijah.&#8221; John the Baptist is believed to have the role of Elijah, he is not literally the person Elijah.
Jewish people in the 1st century believed that Elijah would return to earth because Elijah had not died but was taken up to heaven (2 King 2:1-11). The Jewish people believed he would physically return to earth from heaven before the coming of the messiah. That is why John the Baptist denied he was the literal physical return of Elijah from heaven but Jesus affirmed he was a &#8220;typology&#8221; of Elijah (Matt. 11:14).
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Why Does John the Baptist Deny He Is Elijah?

<div>Is it a sin to waste food?</div><div>Yes, it’s wrong to deliberately waste food.
The Church indirectly addresses this general matter by speaking of our responsibility to help provide for the needs of our neighbors, including their need for food (CCC 2447).
Sadly, a good deal of food is wasted at restaurants, as many people are casual about not consuming the food they order.
Parents can instill an awareness of global solidarity by encouraging their children to be grateful for and consume the food they receive at home. Parents can also set a good example by not purchasing more food than the family needs, striving to make sure nothing goes to waste, and also periodically contributing nonperishable foodstuffs to parish food banks or similar entities.
Unfortunately, having worked for a major grocery chain, I’m aware that certain well-meaning laws actually hurt efforts to aid the poor, because they prevent the distribution of foods after expiration dates, even though the food will be edible for several more days.
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Is It a Sin to Waste Food?

What happens to tribes that are not exposed to Christianity?

I’m a sponsor for a friend in RCIA. He has been donating to a Shriners hospital in honor of his friend. Is this a problem for him as he discerns the faith?

What mechanism do you have to rationalize today being right compared to the Church being wrong in the past on topics like Geocentrism?

Why does Mark’s gospel not mention Mary’s presence at the crucifixion?

Why does Jesus have to announce our sins in the final judgment? Does purgatory exist after the final judgment?

Ask Me Anything

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What do you think an alien grey meat would taste like, and would it a sin to eat one?

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