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<div>Some years ago on YouTube there was something called the "blasphemy challenge." What is this?
People were challenged to submit videos in which they recorded themselves blaspheming or denying the existence of the Holy Spirit.</div><div>The so-called “Blasphemy Challenge” is a misguided attempt by some unbelievers to commit the unforgivable sin—i.e., blaspheming the Holy Spirit (Matt. 12:32) People were encouraged to submit videos in which they recorded themselves blaspheming or denying the existence of the Holy Spirit. Obviously, this is a foolish endeavor.
Some Protestant Christians, who anticipated being raptured to heaven and wanted to have their pets cared for in their absence, cooperated with nonbelievers in taking up this challenge so as to ensure ongoing temporal care for their canines and/or other pets. Such actions are obviously contrary to Christ’s teaching and ironically place the good of mere animals over human beings, i.e., those who are made in the image and likeness of God (see Genesis 1:26-27). In addition, the rapture is not biblical, as can be read about <a href="https://www.catholic.com/tract/the-rapture">here</a> and <a href="http://www.cuf.org/2005/02/now-you-see-em-now-you-dont-dispensing-with-the-rapture/">here</a>,
Finally, the unforgivable sin cannot be committed by a mere utterance, we are happy to report, thanks to God’s great mercy. The only real unforgivable sin is final impenitence (<a href="http://www.scborromeo.org/ccc/p3s1c1a8.htm">CCC 1864</a>).
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The Blasphemy Challenge

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God is infinite.

A caller asks Fr. Hugh Barbour if indigenous dances are allowed <a href="https://www.catholic.com/qa/is-liturgical-dancing-permitted-at-mass">during Mass</a>. His answer: it depends.
Transcript:
Caller: I&#8217;d just like to know if indigenous dancers are allowed during the <a href="https://www.catholic.com/encyclopedia/sacrifice-of-the-mass">Mass</a>.
Fr. Hugh: With the question of indigenous dances, we all know the difference between something which fits in a particular culture and makes sense and something which is kind of like a corny school pageant approach where, you know, it&#8217;s not something people do every day. It&#8217;s not a part of their normal religious practice, but suddenly, in order to do something nice for the liturgy, they do some kind of dance.
You know, I would say to start with good taste. And, you know, if it&#8217;s not something you normally do, then it&#8217;s not an authentic expression of your religious practice, either. And there&#8217;s a lot of fake liturgy out there where, you know, even though people are not doing indigenous dances, ever, they stir them up and arrange them for the liturgy.
And the liturgy is made up of signs which correspond to our human religious experience. If you&#8217;re living in the Congo, for example, and you have a church-approved liturgy which involves also the congregation processing, swaying back and forth, and playing instruments, and whatnot as part of the liturgy, but that is the normal way in which they celebrate anything, then that&#8217;s something very, very different. And, when you witness that you can tell the difference between a self-conscious &#8220;Aren&#8217;t we great? Aren&#8217;t we inclusive? Aren&#8217;t we just lovely?&#8221; cultural experience and the serious, focused, God-oriented liturgy of the church.
And I think there&#8217;s a consideration. There&#8217;s room for cultural accommodation. But people react when they begin to feel like it&#8217;s fake. And I&#8217;m not going to say where you draw the line or what&#8217;s fake and what&#8217;s not.
And of course, the thing is, at any given Mass, a lot of people could go away edified even from the corniest, tackiest display of self-conscious religiosity. They can still like it. And they may be edified because God is the Lord of all, and He can move hearts any way He wants.
So, I&#8217;m not saying that that&#8217;s a complete loss, but the church does not foster a liturgy which is a fabrication which is planned, which is calculated. She fosters a liturgy which is according to her liturgical law, her books, her traditions, her music, and each and every place. So I would just say it&#8217;s not so much an easy answer, but rather you have to look at it in each particular context.
Host: Tony, I&#8217;m interested because here in the U.S., we have lots of Catholic parishes or Catholic missions and chapels on Indian lands. And, you know, I&#8217;ve never—I&#8217;ve been to many masses on Indian lands, but I&#8217;ve never seen indigenous dancing. But I would imagine—you&#8217;re calling from Idaho, that might be the case there. Is that what you were talking about?
Caller: No, Aztec, Mexican Aztec dancing.
Host: Oh, Aztec dancing.
Fr. Hugh: But where?
Caller: My local church.
Fr. Hugh: Yeah. And are any of those people Aztecs? That&#8217;s my question.
Caller: Well, I mean, I guess the Mexican community&#8230;
Fr. Hugh: The distant, distant ancestors. But, I just, my thing is to just look at it and say, is this something that they naturally would do or is it something that would be suggested to them as a political-cultural statement? Because Mexican Catholic culture has a long liturgical tradition and very beautiful music that&#8217;s been there for hundreds of years. And so I&#8217;m a little suspicious when these things are introduced. Not that they have to be wrong, but just that we should apply these things with certain caution because the church&#8217;s liturgy is not simply a class project.

Are Indigenous Dances Allowed during Mass?

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Karlo Broussard carefully walks step-by-step through 1 Corinthians 3:11-13, which he calls &#8220;the key classic text&#8221; for the Catholic doctrine of Purgatory.

Scriptural Proofs of Purgatory

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Do Catholics believe Saints answer prayers?

I will put enmity between you and the woman,
and between your seed and her seed; 
he shall bruise your head, 
and you shall bruise his heel.
So God spoke to the serpent after Adam and Eve ate the forbidden fruit. Our reading did not include the whole story, but I’m sure you know it: God told Adam and Eve that they could eat from any tree in the Garden but one. The serpent deceived them, and they ate of the tree.
Genesis tells us the true story of our origins—the origin of humanity in God’s creation and the origin of the world’s long struggle with sin and death. Something went very wrong, and yet God, from the beginning, has a plan to fix it. Let’s consider those two things, then. First, what went wrong? And second, what is God doing about it?
Probably a lot of us were taught as children that the basic problem was disobedience. God gave a command—do not eat from the tree—and Adam and Eve disobeyed. That is true. But to put it in this way, as a story of law and disobedience, makes it sound arbitrary. God makes law, and our duty is to follow it. We are not allowed to ask why. If this the way of things, many of us may naturally wonder if Adam and Eve were right after all. We resent the idea of arbitrary rule. We don’t want to live in a world where things are the way they are simply “because I said so.”
Perhaps some of us do. But in order to trust any kind of “because I said so” law, we have to trust the lawgiver. We have to trust that the person in authority is not just powerful, but good. And there we have a better hint at what is going on with Adam and Eve in the garden. Adam and Eve had been put in a place of overflowing goodness and life and joy. They were literally in paradise. They were in perfect fellowship with God. They lacked nothing. They ate from the tree of life. They were in a place without hurt, without evil, without hunger, without pain. When they chose to eat the forbidden fruit, then, it was not a choice designed to correct some problem, to escape from a difficulty or improve their lot. The fruit itself was not evil; it was not somehow unclean. It was, as created by God, good. But in choosing this one good, they preferred it to the other goods they had been given. In particular, they placed this lesser good above the greatest good—they chose a piece of fruit over fellowship with God.
So the problem wasn’t evil, per se, or at least not evil as we normally think of it. It was disordered good. It’s not that Eve, when she ate the fruit, stopped loving God—there wasn’t a flip switched between love and hate, as if it’s just one or the other—but she removed that love from its proper position. This is a good description of much of our sin as well. It’s definitely possible to do something intrinsically evil. But a lot of the time, it’s not that we’re doing evil directly; it’s that the good we do is not ordered in its proper place. We love some things way more than we should, and we love other things much less than we should. This is ultimately less a problem of disobedience than it is of disordered desire, disordered affection.
So Adam and Eve disobeyed. But their disobedience wasn’t just the disobedience of an arbitrary command. It was the rejection of trust; it was the choice of a lesser good over a higher good.
We may still wonder why it was that God chose this particular way—why God gave this particular prohibition. The divine will is ultimately inscrutable, but I find myself moved by C.S. Lewis’s answer from his novel Perelandra, where a new Adam and Eve on Venus face exactly the same kind of seemingly arbitrary command. They live in a world of floating islands, and their one law is that they cannot sleep overnight on the fixed land. The figure of Satan, a man from earth, pesters the woman repeatedly about the arbitrary absurdity of this command. There is no reason for it, he insists. It’s all relative. People on his world stay on fixed land all the time. Surely God—that is, Maleldil—did not really intend her to follow such a strange law. Surely its real intention was to test her freedom and reveal her own strength. After all, Maleldil wants his children to think for themselves.
To this the character responds: “I think He made one law of that kind in order that there might be obedience. In all these other matters what you call obeying Him is but doing what seems good in your own eyes also. Is love content with that? You do them, indeed, because they are His will, but not only because they are His will. Where can you taste the joy of obeying unless He bids you do something for which His bidding is the only reason?” (101).
From the disobedience of our first parents, we lost the joy of obedience. We lost the joy of loving God for his own sake and not only for the many benefits we receive at his hand. It is this loss of true joy—and its cheap substitute in other kinds of love, other kinds of joys—that persists in humanity. It has become part of our human identity, our social and cultural DNA.
How can we restore fellowship and harmony? How can we recover obedience not as duty and burden, but as joy? How can we receive the gifts of God and eat for fellowship rather than death? We’ve seen the problem, and now we can ask: what is God doing about it?
Even in Genesis, God declares that this fall from grace will not last forever.
I will put enmity between you and the woman, 
and between your seed and her seed; 
he shall bruise your head, 
and you shall bruise his heel.
This passage is often called the proto-evangelium, the original or primitive gospel, because it contains in a hidden way the whole story of Christ. The seed of the woman is Jesus, the incarnate Son. Mary’s son, the new Eve’s son, is hurt—he dies the death of a sinner. But from this death he emerges with a mere bruise, a mark of the conflict that did not ultimately overcome him. By contrast, the devil receives a mortal blow: his power and his deception are caught up in the greater purposes of God. When Mary gives her “fiat,” her yes, at the Annunciation, she steps into that original human calling of fellowship and joy.
The good news of God’s plan is not yet fully known in Genesis, but we know it now in Jesus Christ. He enacted both God’s justice and man’s responsibility, submitting himself to the yoke of mortal obedience. He submitted himself to all the pain of our disordered love so that he might put our loves in order.
This is the story of our fall and our redemption. We, like Adam and Eve, face a choice—many choices, in fact—about whether or not to obey the word of God. But what Jesus has shown us, in his selfless love for us, is that this word is not arbitrary or selfish; it is trustworthy. God is trustworthy. When God asks us to love him above all else, when he asks us to do things that seem arbitrary or hard to grasp, he does this always and only for our good. We know this now more fully than Adam and Eve did.
“So we do not lose hope,” as St. Paul writes in 2 Corinthians, “for this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, because we look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal.”
It’s probably worth saying that, for Paul, this was no question of idealistic principle. He knew suffering, both from his own personal struggles and in his own eventual trial and execution. He wrote in an era when life often was, compared to our current age, short, brutal, and full of misery. But this “momentary affliction,” for Paul, can reveal joy because it teaches us to love what really matters.
Whom do we love? What do we love? To what authority do we give our obedience? The question is not whether to love, whether to obey, or whether to eat—the alternative is not, as we might think, perfect freedom, but perfect nonexistence. Human beings love, obey, and eat—even if they love and obey only themselves and eat only to their destruction. But there is a better love, a more perfect food, and a worthier obedience, in whose perfect will all human stories find their meaning.

Genesis Is True

Is asking saints for prayers divination?

<div>Was St. John Chrysostom a Greek Orthodox priest or a Catholic one?</div><div>St. John Chrysostom lived in the fourth century, the Catholic and <a href="https://www.catholic.com/tract/eastern-orthodoxy">Orthodox Churches</a> did not split into two separate churches until the eleventh century. He was simply a priest of the Church in Antioch of the one universal Church. Toward the end of his life (c. 398), he became the bishop of <a href="https://www.catholic.com/encyclopedia/constantinople">Constantinople</a>, which would eventually split with the Western Church, but that would not be until six centuries later.
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John Chrysostom: Catholic or Orthodox?

The Catechism of the Catholic Church says “Of all the divine attributes, only God&#8217;s omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything” (268).
Yet how can God be omnipotent when the Bible says he was defeated by iron chariots? This is a common atheist meme and was even the title of a now-defunct atheist wiki called “Iron Chariots.” The claim references Judges 1:19: “And the Lord was with Judah, and he took possession of the hill country, but he could not drive out the inhabitants of the plain, because they had chariots of iron.”
This part of the book of Judges describes the Israelites attempting to drive the remaining Canaanites out of the promised land. You should know that later in the book the tribe of Judah was able to drive out the Canaanites and their iron chariots. Judges 4:15 describes how God “routed” the Canaanite commander, Sisera, and his 900 iron chariots.
Judges 1:19 isn’t saying God failed to drive out the Canaanites in the plain. The pronoun “he” in this verse refers to the nearest proper noun, or the tribe of Judah. It was Judah who took possession of the hill country but failed to secure the plains. The Lord was “with Judah,” but that doesn’t mean Judah accomplished all their goals. Genesis 39:21 says the Lord was with Joseph while he remained falsely imprisoned for two years because a person who promised to free him forgot to do this (Gen. 40:23)
This only meant God did not abandon Judah during their failure to capture the valley, which was due in part to a lack of faith. According to James Jordan’s <a href="https://www.amazon.com/Judges-Theological-Commentary-James-Jordan/dp/1579102492">commentary on Judges</a>:
<blockquote>Chariots could not function in the hills, so Judah did not have to fight them there. Where the iron chariots could function, however, Judah did not succeed . . . as Judges 4 and 5 will show, God is fully capable of dealing with iron chariots. Thus, the problem was not the iron chariots. The problem was faith, or rather the lack of it. (13)</blockquote>
Ultimately, the book of Judges reveals that God keeps his promises to us even when we break our promises to him. That’s why in the next chapter in Judges, after the defeat of other tribes is described, God says “you have not obeyed my command. What is this you have done? So now I say, I will not drive them out before you; but they shall become adversaries to you”. (Judges 2:2-3).
God never abandons us, but he also lets us suffer the consequences of abandoning him, so let us pray to always remain faithful to him no matter how many “iron chariots” we face in our own lives.

Iron Chariots vs. Almighty God

<div>Besides Deuteronomy 18, are there other biblical references warning against tarot-card reading or fortune telling?</div><div>As you indicate, Deuteronomy 18:10-15 is a fundamental passage that condemns both divination and magic/sorcery (CCC 2115-17). There are number of other passages in which divination and/or magic are condemned directly or indirectly, the latter being when things go badly for a practitioner of magic, Elymas (Acts 13:4-12). For more Scripture passages, see these two articles from the Catholic Encyclopedia on <a href="https://www.catholic.com/encyclopedia/divination">“Divination”</a> and <a href="https://www.catholic.com/encyclopedia/witchcraft">“Witchcraft.”</a> For a general treatment of tarot cards, see also <a href="https://www.catholic.com/magazine/online-edition/the-enduring-allure-of-tarot">our related article</a>.
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Where Does the Bible Forbid Divination?

<div>When did God as 'Father' become common? Jesus called him Father, but was that common?</div><div>Referring to God as “Father” took place in Old Testament times, but it was rather unusual prior to the coming of Jesus, who regularly referred to his heavenly Father, e.g., John 1:14, 18.
In the Old Testament, God is referred to as the father of the nation of Israel several times, (Deut. 32:6, Is. 63:16, Mal. 1:6). He is also referred to the father of certain people more than a dozen times, (e.g., 2 Sam. 7:14, Ps. 89:26). And at other times, the imagery of “fatherhood” is present even though the word Father is not used, (Ex. 4:22-23, Mal. 3:17).
In coming to redeem the world (see John 3:16-17), Jesus invites us into an intimate relationship with his heavenly Father in which we can call him “Abba” or “Daddy,” (e.g., Mark 14:36, Rom. 8:15, Gal. 4:6).
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