The Wonderous Eucharist

In Summary of these Jesus tells us to eat the bread and says “This is my body”. Then he took the cup of wine and “This is the cup of my blood that was given for you”. Notice how our Lord says “this is” and not that it is merely a symbolic action?

This was an article I had the opportunity to write for http://Thesimplecatholic.blog

 

Source: The Wonderous Eucharist

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A Sacred Duty: 3 Ways We Can Catechize Our Children

I have been called many things in my life: a good soldier, solid worker, a model employee, and even a good husband. Those things are great and admirable, but they fail in comparison to my favorite title: dad. The Lord has blessed my wife and I with four awesome children, but with raising children there is much responsibility.

At this point you are probably thinking that I am stating the obvious. After all, as parents we have to feed, clothe, and provide shelter for our family. These are great responsibilities and should not be minimized, but there is an enormous responsibility not on the above list. As parents we are also called to catechize out children. Let’s be honest about something: the church is losing young people in droves. I was recently listening to the Word on Fire podcast, and in a past episode Bishop Baron said that for every person that enters the church there are six who leave.

You can read the rest of my article on Epicpew here.

Origen on Baptism

The book of Joshua is an interesting book in the Old Testament. Moses has died, and the children of Israel are about to enter the promised land. Before they do so they must cross the Jordan river, but they have no way to cross. It is at this point that we must look at the power of God over nature. In Exodus the Lord parted the Red Sea so the Israelites could escape Pharaoh. In the book of Joshua God parted the Jordan River.

This can be read in Joshua 3:17 which states, “While all Israel were crossing over on dry ground, the priests who bore the ark of the covenant of the Lord stood on dry ground in the middle of the Jordan, until the entire nation finished crossing over the Jordan” (NRSV). Through baptism one parts the waters and is being led by the New Moses, which is Jesus Christ (Origen page 52). It is Christ, through his priesthood, that leads us into the future.

This is important for those of you who are being baptized. God has shown over and over what he can do in the natural realm. He parted the Red Sea, he provided manna from Heaven, and today He begins a new work in you. Through Baptism you step in the water, just as the twelve tribes did in the book of Joshua, and the waters part. You now follow the priests of Christ into the land of our inheritance (Origen page 53).

Through of your baptism you are dying and rising with Christ. This is a great responsibility, and a great honor. Christ is exalted when you come to the baptismal waters, and he is happy that you are here. Follow Christ and keep him close. Do not fall back into sin and be like the Egyptians who were swallowed up by the Red Sea.

WORKS CITED

Origen, et al. Homilies on Joshua. Catholic University of America Press, 2002. The Fathers of the Church.

3 Ways To Live Out Your Baptismal Vows

I recently had the opportunity to write a guest blog on The Simple Catholic.  The post is about three ways the newly baptized can live their vows going forward.  You can read the post here.  Lastly, check out and follow The Simple Catholic for great content.  Matthew is doing great work over there.

3 Quick and Easy Proofs for the Resurrection Anyone Can Understand

Easter is arguably the greatest time of the liturgical year. Though Christmas it wonderful, Easter is like our Super Bowl as Catholics. Not only are we celebrating new people joining the church, but we are celebrating the death and resurrection of our Lord Jesus Christ.

The resurrection is so important that St. Paul tells us that if it did not happen that we are still dead in sin (1 Corinthians 15:17). Sometimes there is some apprehension when the resurrection is discussed because we feel a burden of proof, but the evidence for it is out there. This is by no means an exhaustive list, but three proofs for the resurrection of Christ.

You can read the rest of my article on epicpew.com

Trinitarian Reflection

Many say that the Trinity is complex and is some regard they are right. The concept is one that baffles the mind, and some find it unbelievable. The fact that our finite minds are not able to fully grasp it is intriguing. It makes sense really because if we can fully understand the nature of God then there is a problem. Perhaps we have made a god in our own image at that point. One we can fully understand, but in the end is false and has zero ability to save. St. Augustine said that if we understand him then he is not God. St. Thomas Aquinas says that the Trinity is one and that the Father is so because of relation to the Son.

They are still one essence though they are two persons. The same can be said about the Holy Spirit. The Holy Spirit is spirated from the Father and proceeds from the Father and the Son. Spiration is to have a relation to the principle. The Father is the first principle of all creation, the Son is begotten, and the Spirit proceeds and is spirated. Spirated is a term of temporality and eternality. Thus, the Holy Spirit is eternal with no beginning or end. This is the same principle when looking at Christ as the only begotten son of God.

Christ was begotten in the temporal sense at the incarnation. In an eternal sense he is begotten because he is the love of God. He is the Word and has always existed. The Greek term for begotten is monogenes and denotes his divinity and eternality. He is the Son of God in a very different sense than a man is a father to a son. Understanding these, not only explains the Trinity in a deeper way, but shows us divine simplicity.

The work of the Trinity is ultimately a work of love. Look around at creation and you can see the beauty and majesty of the Father’s work. Something as simple as a beautiful sunset can make a lasting impression on us. In the Son we see the person of our redemption. It is awe inspiring and hard to fathom. The second person of the Trinity, the Son of God, became man. He not only became man, but was born into humble beginnings, was tempted just like us, felt the same emotions as we do, did nothing wrong, and died on the cross for our sins. In his resurrection we see the ultimate representation of hi divinity, because without the resurrection the cross meant nothing. The Holy Spirit proceeds from the Father ad Son for our help and sanctification. The three work together for one cause. That is the salvation of mankind. This entity that we cannot fully fathom love us so much.

If the Trinity is not able to be fully known is it worth trying to understand? We would not be doing our duty as Christians if we did not try to do so. We do not need minds like Augustine or Aquinas to do this. Some of us may be called to do such things, but there are many things we can do. We can read scripture, pray, and read the work of the great minds in the history of the church. We can also fully surrender ourselves to the Trinity and allow the Trinity to work through us.

Life in a State of Grace

When speaking of grace, it is important to remember that we are all sinners. There will be times when we reflect the love of God and live the Christian life well, and there will be times when we err and show our human imperfections. When we are in a state of grace, we are living the deiform life on earth imperfectly but truly. For one to do this sanctifying grace must be received because it provides the theological edifice that supersedes our human nature (Hardon Ch.4)

This deiform life, as John Hardon describes it, starts with the sacrament of Baptism. This sacrament infuses us with sanctifying grace and elevates us to partake in the divine life. In Baptism, we are born again in the way the scriptures speak. We are “born again in a new childhood of true innocence” (Hardon Ch.4). With original sin, and all sin, washed away we now partake in the deiform life imperfectly but truly. How can this be? We still have concupiscence, and though we may not fall into mortal sin we will commit venial sin. This is one of the reasons why Jesus established the sacramental system. Our physical bodies require exercise, sleep, and proper nourishment to grow into healthy adults. It is very similar in our spiritual lives as we need prayer and nourishment through the sacraments to continue in the practice of virtue (Hardon, Ch.4).

There are many saints throughout history that can be used to illustrate the example of the deiform life that living in a state of grace can bring about, but I feel the need to use a personal example. The Director of Religious education of St. Francis De Sales in Tucson, Arizona fits this mold. I am a member of the parish, and Maureen and her husband Deacon Russ, have been mentors. Maureen has suffered from Multiple Sclerosis for many years and is often in great pain. However, she never complains and offers up her sufferings for the parish and the children that she is responsible for educating in the faith. Her life is an example of how living the Christian life can inspire someone else to do the same. She is involved in many other ministries, but no matter what is going on has the time to give an encouraging word, pray for someone, and answer questions about the faith. Her zeal to share the Gospel drives her and you can see grace at work in her life. Her life is a great example for those of us under her tutelage.

Works Cited

Hardon, John.  History and Theology of Grace.  Ann Arbor, MI:  Sapientia Press, 2005.

Varying Views of Grace

As a convert from Protestantism, one of the challenges was the concept of grace. It was taught, and still is, that justification and sanctification were an instantaneous barrage of grace that instantly transformed. Granted, this is more of a Baptist, view and can change based on denomination. This differs widely from the Catholic view that grace more of a renovation for the soul.

Protestant theology looks at grace as a forensic, or declarative, justification. The reformers saw the concept of concupiscence and took it a step further and said that man is totally depraved. This total depravity prevents man from doing anything good, and all good things done are done by God. Therefore, man is unable to do good even with the help of sanctifying grace. The work of Christ on the cross is therefore imputed to the sinners account when a faith in Christ is declared. Fr. John Hardon writes that in the Protestant view a sinner is “righteous by reason of the imputed merits of Christ and a sinner because his inherited guilt remains” (Hardon Ch.4). Justification is now a matter of declaration whereby the righteousness of Christ is imputed to the sinner making the Father see the sinner as righteous.

The is in stark contrast to the Catholic view that sees sanctifying grace as a transformative force that changes the sinner into a saint. The journey takes a lifetime and is fills with highs and lows. Through the sacrament of baptism all sin is washed away, and we have a clean slate. Through the voluntary of grace on a daily basis and is ours. Regarding this John Hardon states, “what we obtain is truly ours and no mere judicial attribution” (Hardon Ch.4). It is given to us to transform us, not merely to make a once time declaration and not change our nature. In the Protestant system we are not changed, and in the Catholic system Christ transforms us.

Works Cited

Hardon, John.  History and Theology of Grace.  Ann Arbor, MI:  Sapientia Press, 2005.

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