Part II of my presentation of the four sermons on the Anti-Christ given by John Henry Cardinal Newman during Advent in 1835 before his conversion. Part I is here.
In this second sermon Newman concentrates on what we can glean of the Anti-Christ from Scripture and from the writings of the Fathers of the Church. One thing stands out in this sermon for me. The idea that the reign of the Anti-Christ may involve both ferocious atheism and a return to paganism. This seems like a contradiction, but Newman points to the French Revolution:
In that great and famous nation which is near us, once great for its love of CHRIST’S Church, since memorable for deeds of blasphemy, which lead me here to mention it, and now, when it should be pitied and prayed for, made unhappily our own model in too many respects,-followed when it should be condemned, and admired when it should be excused,-in the capital of that powerful and celebrated nation, there took place, as we all well know, within the last fifty years, an open apostasy from Christianity; not from Christianity only, but from every kind of worship which might retain any semblance or pretence of the great truths of religion. Atheism was absolutely professed; -yet in spite of this, it seems a contradiction in terms to say it, a certain sort of worship, and that, as the prophet expresses it, “a strange worship,” was introduced. Observe what this was.
Some time ago, someone asked me:
Suppose–just for the sake of argument–you were convinced that an honest reading of the Tradition of the Church required you to believe that the initial chapters of Genesis were historical. Would you be able to do it, or do you think that Darwinism is so irrefutable that you would have to abandon or radically redetermine your faith?
I think this is the question that worries a lot of Catholics without a strong scientific background as they watch the evolution/creationist/ID debate on Catholic blogs. Here are these otherwise solid Christians taking common cause with the likes of the Richard Dawkins against their brother Christians. What gives? Are these folks really Christian? Do they care more about science than about faith? Do they only accept Catholicism so long as it agrees with science?
The funeral for Father Edward “Ed” Hinds will be celebrated today, Saturday, October 31, A.D. 2009 at 10:00am. The Mass will be the Rite of Christian Burial and simulcast live int he Saint Patrick Parish Center Gym, East/West Rooms, and Cafeteria. Additional audio will be provided outside.
This will be followed by a private burial.
The Repast will be at 11:30am at the Corpus Christi Parish Center, 234 Southern Boulevard, Chatham, New Jersey.
Bishop Arthur J. Serratelli of the Diocese of Paterson where Saint Patrick’s at Chatham is located had these moving words to say concerning the death of Fr. Hinds titled, A Life Cut Short: The Mystery of Evil:
[Warning: Vile language in this posting.]
Larry David is the creative producer of NBC’s Seinfeld and HBO’s Curb Your Enthusiam. Over the weekend in an episode of Curb Your Enthusiasm he relieves himself on the picture of Jesus. The details and context of the episode are not worth explaining due to the unfortunate attack on God and our Christian faith by this depraved human being.
Like so many in Hollywood, anti-Christian, more specifically, anti-Catholicism, is still prevalent among many movers and shakers. Imagine if they would even consider insulting the founder of Islam, Mohammad, as such? Not in a million years.
We continue to work through the authoritative Compendium of the Social Doctrine of the Church on the topic of the Political Community. In this part we will look at what happens “When Government behaves badly”. From the Compendium paragraphs #383 and #383: Continue reading
We continue the test of our Catholic worldview on the subject of the role of the Political Community- drawing upon Chapter 8 in the authoritative Compendium of the Social Doctrine of the Church. We have looked at the Old Testament (#377-378) and Jesus’ interaction with political authorities #379) to see the development of doctrine relating to how we are to regard the political community. Now we turn to “The early Christian communities”.
“At that time the disciples approached Jesus and said, ‘Who is the greatest in the kingdom of heaven?’ He called a child over, placed it in their midst, and said, ‘Amen, I say to you, unless you turn and become like children, you will not enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. And whoever receives one child such as this in my name receives me. Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone hung around his neck and to be drowned in the depths of the sea.’” (Matthew 18:1-6)
Here I continue with the slow build-up of an authentic Catholic worldview on the true nature of the Political Community- as outlined by the authoritative Compendium of the Social Doctrine of the Church (Chapter 8). This second paragraph contains more of the Old Testament outlook on Kingship, with the earthly kings of Israel finding their deepest fulfillment in Christ the King. But there is more to be said about the political community and responsibilities of citizen(s) and ruler(s). We will see the development in the social doctrine as we go forward through the Compendium’s teachings. We cannot point to one specific epoch in the history of the Church and the Chosen People, and make final assertions about things- we must look closely at how the current doctrines of the Church have developed, so we can see the consistent core principles. Here goes with paragraph 378:
When Pilate saw that he was not succeeding at all, but that a riot was breaking out instead, he took water and washed his hands in the sight of the crowd, saying, “I am innocent of this man’s blood. Look to it yourselves.”
And the whole people said in reply, “His blood be upon us and upon our children.”
Then he released Barabbas to them, but after he had Jesus scourged, he handed him over to be crucified.
These short lines have, through the fallen nature of humanity, caused their fair share of trouble over the centuries. The gospel message, through primarily one of hope and redemption, contains one dark undertone: Christ died for our sins. The one truly perfect being suffered horrifically because of our too clear imperfection.
It is in our nature to shy away from that which is unpleasant, and so it is perhaps no surprise that throughout history some Christians have attempted to assuage their own consciences by pointing the finger of blame at an obvious target: the Jews.