The Miracle of Caring and Sharing – Mark Shea, National Catholic Register
Permanent Deacons Taking Role Away From Priests – Father John Zuhlsdorf
Infiltration Evangelization – Giuseppe Ambrose, The Three Bs
Of All the Rutten Ideas (Tim Rutten of the LA Times) – Phil Lawler, CC/OTC
If JP2 Can Be a Saint, Really, Anybody Can – John Norton, Our Sunday Visitor
Getting Off the Misery-Go-Round of Scrupulosity – Trent Beattie, Cthlc Lane
Vatican Surprises Bloggers with Successful Meeting – Father Tim Finigan
On Infertility and Adoption – This Cross I Embrace
Things are Getting Airbrushed – Rich Leonardi, Ten Reasons
Why Religion Matters – Cindy Wooden, Catholic News Service
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Today, Palm Sunday, and throughout the rest of Holy Week, we devote ourselves to the central mysteries of our faith as Christians: Christ’s triumphant entry into Jerusalem. The Last Supper, which instituted for us the mystery of the Holy Eucharist. The suffering and death of Christ on the cross. His resurrection on the third day.
These miracles are the very center of our faith. As Saint Paul said, if Christ did not rise from the dead, then our faith is in vain. Or to paraphrase Flannery O’Connor’s use of rather more modern parlance, “If it isn’t true, to hell with it.”
This central miracle, Christ’s death and resurrection, is the miracle which gives our faith meaning and sets it radically apart from the “he was a good man killed by the authorities for standing up for the poor” substitute which some propose. For if Christ was not God, if He did not rise from the dead, if He did not offer to us eternal salvation, then “he was a good man” is no half-way-there substitute. The resurrection is a miracle so unlikely, so scandalous that we must either embrace it wholly or reject Christianity with scorn. The events of Holy Week are not something we can accept half-way, and by accepting them we accept something which goes utterly and completely beyond the natural and predictable world. A miracle.
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The New Testament: Its Apostolic Foundations & the Significance of 70
The answer to the question of the “historical Jesus” is intricately tied to the question of the New Testament. The bulk of our knowledge about the person of Jesus comes from the New Testament; for this reason, the New Testament must become the principal object of analysis to answer the more fundamental question: who was Jesus of Nazareth?
God chose to communicate with mankind in human language, which by necessity is deeply shaded by the personality, culture, and time of each sacred author. The sacred authors inevitably wrote as people of their own time for their own time while communicating the truths that God wished to be written. Accordingly throughout history any attempt to understand and learn these truths has required that the Church “journey back” to the world of the sacred authors to truly understand Sacred Scripture.
The perpetual virginity of Mary has always been reconciled with biblical references to Jesus’ brethren by a proper understanding of the meaning of the term “brethren.” The predominant view in Latin Christianity is the “cousins theory” mentioned by Eusebius of Caesarea as a belief of some Christians, but more widely supported by St. Jerome in De Viris Illustribus in the 4th century, as he sought to defend the doctrine of Mary as Ever-Virgin. This biblical interpretation found favor with the Pope at the time and became widely promulgated, eventually becoming the non-official, but majority view of the Roman church.
With great respect and love of St. Jerome, a celebrated saint and Father of the Church, dare I say, I would like to boldly make a theological argument against his position and that of the majority of Catholics and delineate a just as valid, but arguably more reasonable theological opinion.