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Washed, Sanctified and Justified in the Sacraments of the Catholic Church.
Monday, February 15, 2016
Catholic Answers
Saturday, February 13, 2016
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Friday, February 12, 2016
Thursday, February 11, 2016
Resist the HHS mandate!
February 11, 2016
As you know, Priests for Life -- and I personally -- are plaintiffs right now in the US Supreme Court as we continue to resist the HHS mandate that tries to force us to expand coverage for abortion in health insurance. The Priests for Life case, one of the first to be launched, along with six others (including the Little Sisters) have been consolidated by the court and oral arguments will occur on Wednesday, March 23.
In a nutshell, the Obama Administration is trying to make us cooperate with the government in expanding abortion and the very purpose of Priests for Life is to end abortion. They are trying to force groups like ours to cover abortion-inducing drugs, and other 'services' we find morally objectionable, in the health insurance coverage we offer our employees. It is about the freedom of us, as employers, to practice our own religious beliefs, not just in Church on Sunday, but in the workplace on Monday.
I ask you today to let me know you stand with us on this case by filling out the form on IStandWithPFL.com. I want to show the media and the members of Congress all of the people that are on our side in this battle. The more names we have the better!
Please also encourage others to submit their names.
Another way you can show your support is on social media by using our special “twibbon” on Facebook and Twitter. A “twibbon” will change your default photo to an image showing you stand with us. Here are instructions.
The HHS Mandate is just one piece of evidence that we need to take the elections of 2016 very seriously. One way to become an informed voter is to watch the debates. There are debates both tonight, February 11 and on February 13. See our election calendar for more information.
Prayer is also crucial. Please see www.SupremeCourtVictory.com
And Lent is the perfect time to increase our prayers and sacrifices for religious freedom and life. Priests for Life has Lenten products to aid you in your prayer and meditation. We are offering a special Lenten packageconsisting of The Way of the Cross for Families and The Cross and the People of Life: The Seven Last Words and a Good Friday Homily (2 CD set). Both are only $20 including shipping and handling.
I hope I can count on you to stand with us and pray with us for victory!
Blessings,
Fr. Frank Pavone
National Director, Priests for Life
National Director, Priests for Life
Priests for Life
PO Box 141172
Staten Island, NY 10314
Phone: 888-PFL-3448
718-980-4400
Fax: 718-980-6515
Email: mail@priestsforlife.org
www.priestsforlife.org
Subscribe to The Father Frank Blog by Email
Do you know others who may be interested in our work? Please refer them to us.
PO Box 141172
Staten Island, NY 10314
Phone: 888-PFL-3448
718-980-4400
Fax: 718-980-6515
Email: mail@priestsforlife.org
www.priestsforlife.org
Subscribe to The Father Frank Blog by Email
Do you know others who may be interested in our work? Please refer them to us.
Order Fr. Frank's newest book: Abolishing Abortion
Remember to support our work at Priestsforlife.org/donate
We offer various options for you to receive different emails from the different branches of our ministry. See how you can vary your preferences or unsubscribe. Remember, we want to keep you in the loop!
Wednesday, February 10, 2016
Spiritual Direction
LGY:...why we need a spiritual director. (Yes, this is a "spin off" from another thread.) I have God, a Bible and if I don't understand something I ask you here on this forum. Am I doing something wrong because I don't need, as I see it, someone to talk with?Scripture says:Proverbs 3:5King James Version (KJV)5 Trust in the Lord with all thine heart; and lean not unto thine own understanding.And also:Hebrews 13:17King James Version (KJV)17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.Here's a good article on Spiritual Direction and why its important:This excerpt is profound:
“St. Bernard says: ‘He who constitutes himself his own director, becomes the disciple of a fool.’ And he adds: ‘As far as I am concerned, I declare that it is easier and safer for me to command many others than myself alone.’ Our self-love leads us less astray, in truth, in conducting others than in dealing with ourselves, and if we knew well how to apply to ourselves what we tell others, we would make far greater progress.
“We understand quite well that we need a guide if we intend to climb a mountain. He is not less necessary for climbing to the summit of spiritual perfection, the more so as in this ascent we must avoid the snares laid by Satan, who wishes to prevent us from ascending.
I however, do not have a Spiritual director. Like you, I rely upon the Church, Scripture, Tradition, reading the Saints lives and general study of our faith.
Sincerely,
De Maria
Tuesday, February 9, 2016
Paraphrasing the Summa: First part, Question 3, article 8
Article 8. Whether God enters into the composition of other things?
Are creatures made from God's Being?
*This is a very powerful question which I submit to the authority of the Catholic Church for whatever the answer might be. I, don't understand the question or St. Thomas' answer.
Objection 1. It seems that God enters into the composition of other things, for Dionysius says (Coel. Hier. iv): "The being of all things is that which is above being--the Godhead." But the being of all things enters into the composition of everything. Therefore God enters into the composition of other things.
God is said to be all-being. In Him we live, move and are. Therefore, creatures are made from God's Being.
Objection 2. Further, God is a form; for Augustine says (De Verb. Dom., [Serm. xxxviii) that, "the word of God, which is God, is an uncreated form." But a form is part of a compound. Therefore God is part of some compound.
In addition, God is a form. But all forms are attached to substance. Therefore, God is a compound.
*This one, in my opinion, fits better in the last set of objections (Question 3, Article 7).
Objection 3. Further, whatever things exist, in no way differing from each other, are the same. But God and primary matter exist, and in no way differ from each other. Therefore they are absolutely the same. But primary matter enters into the composition things. Therefore also does God. Proof of the minor--whatever things differ, they differ by some differences, and therefore must be composite. But God and primary matter are altogether simple. Therefore they nowise differ from each other.
*Primary matter is a philosophical concept which includes all material things. If we ask, what are molecules made of, the answer would be, atoms. If we ask, what are atoms made of, the answer would be electrons, protons and neutrons. But what are those made of? Quarks? And what are those made of? Primary matter.
This objection equates Primary matter with God. And says that everything is made from God's substance.
On the contrary, Dionysius says (Div. Nom. ii): "There can be no touching Him," i.e. God, "nor any other union with Him by mingling part with part."
St. Thomas quotes St. Dionysius saying that there is no way that a creature can even touch God, much less, mingle his substance with the Divine nature.
Further, the first cause rules all things without commingling with them, as the Philosopher says (De Causis).
And quotes Aristotle saying the same thing.
I answer that, On this point there have been three errors. Some have affirmed that God is the world-soul, as is clear from Augustine (De Civ. Dei vii, 6). This is practically the same as the opinion of those who assert that God is the soul of the highest heaven. Again, others have said that God is the formal principle of all things; and this was the theory of the Almaricians. The third error is that of David of Dinant, who most absurdly taught that God was primary matter. Now all these contain manifest untruth; since it is not possible for God to enter into the composition of anything, either as a formal or a material principle.
Then he makes reference to three errors explained by St. Augustine, wherein, some philosophers have described God as the soul of the universe. But a soul is a combination of body and spirit. And God has no substance, thus no body. And therefore, God is not the soul of the universe.
First, because God is the first efficient cause. Now the efficient cause is not identical numerically with the form of the thing caused, but only specifically: for man begets man.
First, God is the Creator. The Creator should not be confused with the creature as though they were one entity. As a human father begets a human son, they have the same nature. But, individually, they are separate and should not be confused, they are different individuals.
But primary matter can be neither numerically nor specifically identical with an efficient cause; for the former is merely potential, while the latter is actual.
But primary matter is not the Creator. It is a creature which was made by the Creator. It is not the Maker or First Actor, but it is acted upon.
Secondly, because, since God is the first efficient cause, to act belongs to Him primarily and essentially. But that which enters into composition with anything does not act primarily and essentially, but rather the composite so acts; for the hand does not act, but the man by his hand; and, fire warms by its heat. Hence God cannot be part of a compound.
Second, God is the First Cause and by nature, active. Creatures are compound of matter and spirit. And they act, basically, because the spirit moves the matter. As the spiritual soul moves the body in a human being.
Thirdly, because no part of a compound can be absolutely primal among beings--not even matter, nor form, though they are the primal parts of every compound.
Both the substance and the shape are the most important parts of any complex being.
For matter is merely potential; and potentiality is absolutely posterior to actuality, as is clear from the foregoing (3, 1):
Because substance is always at rest and therefore always secondary to that which activates it.
while a form which is part of a compound is a participated form;
While the shape of a substance serves only the purpose for which it is intended.
and as that which participates is posterior to that which is essential,
The only essential or necessary Being is God. Therefore, he is making a reference to creatures, participated beings, being secondary to the only essential Being, God.
so likewise is that which is participated; as fire in ignited objects is posterior to fire that is essentially such.
The only fire which we know that is eternal is God, the consuming fire (Heb 12:29).
Now it has been proved that God is absolutely primal being (2, 3).
Therefore, all creatures are secondary to God.
Reply to Objection 1. The Godhead is called the being of all things, as their efficient and exemplar cause, but not as being their essence.
St. Thomas says that although God is considered all being, He is such only as their Creator, not as part of their nature or substance.
Reply to Objection 2. The Word is an exemplar form; but not a form that is part of a compound.
All things are made in the image of God. But not according to substance or matter.
Reply to Objection 3. Simple things do not differ by added differences--for this is the property of compounds. Thus man and horse differ by their differences, rational and irrational; which differences, however, do not differ from each other by other differences. Hence, to be quite accurate, it is better to say that they are, not different, but diverse. Hence, according to the Philosopher (Metaph. x), "things which are diverse are absolutely distinct, but things which are different differ by something." Therefore, strictly speaking, primary matter and God do not differ, but are by their very being, diverse. Hence it does not follow they are the same.
*I don't really get the distinction he is making between diverse and different. But I do get the gist of the answer.
God is absolutely different from primal matter. Primal matter is a physical substance and God is not made of any physical substance.
Objection 1. It seems that God enters into the composition of other things, for Dionysius says (Coel. Hier. iv): "The being of all things is that which is above being--the Godhead." But the being of all things enters into the composition of everything. Therefore God enters into the composition of other things.God is said to be all-being. In Him we live, move and are. Therefore, creatures are made from God's Being.
Objection 2. Further, God is a form; for Augustine says (De Verb. Dom., [Serm. xxxviii) that, "the word of God, which is God, is an uncreated form." But a form is part of a compound. Therefore God is part of some compound.In addition, God is a form. But all forms are attached to substance. Therefore, God is a compound.
*This one, in my opinion, fits better in the last set of objections (Question 3, Article 7).
Objection 3. Further, whatever things exist, in no way differing from each other, are the same. But God and primary matter exist, and in no way differ from each other. Therefore they are absolutely the same. But primary matter enters into the composition things. Therefore also does God. Proof of the minor--whatever things differ, they differ by some differences, and therefore must be composite. But God and primary matter are altogether simple. Therefore they nowise differ from each other.*Primary matter is a philosophical concept which includes all material things. If we ask, what are molecules made of, the answer would be, atoms. If we ask, what are atoms made of, the answer would be electrons, protons and neutrons. But what are those made of? Quarks? And what are those made of? Primary matter.
This objection equates Primary matter with God. And says that everything is made from God's substance.
On the contrary, Dionysius says (Div. Nom. ii): "There can be no touching Him," i.e. God, "nor any other union with Him by mingling part with part."St. Thomas quotes St. Dionysius saying that there is no way that a creature can even touch God, much less, mingle his substance with the Divine nature.
Further, the first cause rules all things without commingling with them, as the Philosopher says (De Causis).And quotes Aristotle saying the same thing.
I answer that, On this point there have been three errors. Some have affirmed that God is the world-soul, as is clear from Augustine (De Civ. Dei vii, 6). This is practically the same as the opinion of those who assert that God is the soul of the highest heaven. Again, others have said that God is the formal principle of all things; and this was the theory of the Almaricians. The third error is that of David of Dinant, who most absurdly taught that God was primary matter. Now all these contain manifest untruth; since it is not possible for God to enter into the composition of anything, either as a formal or a material principle.Then he makes reference to three errors explained by St. Augustine, wherein, some philosophers have described God as the soul of the universe. But a soul is a combination of body and spirit. And God has no substance, thus no body. And therefore, God is not the soul of the universe.
First, because God is the first efficient cause. Now the efficient cause is not identical numerically with the form of the thing caused, but only specifically: for man begets man.First, God is the Creator. The Creator should not be confused with the creature as though they were one entity. As a human father begets a human son, they have the same nature. But, individually, they are separate and should not be confused, they are different individuals.
But primary matter can be neither numerically nor specifically identical with an efficient cause; for the former is merely potential, while the latter is actual.But primary matter is not the Creator. It is a creature which was made by the Creator. It is not the Maker or First Actor, but it is acted upon.
Secondly, because, since God is the first efficient cause, to act belongs to Him primarily and essentially. But that which enters into composition with anything does not act primarily and essentially, but rather the composite so acts; for the hand does not act, but the man by his hand; and, fire warms by its heat. Hence God cannot be part of a compound.Second, God is the First Cause and by nature, active. Creatures are compound of matter and spirit. And they act, basically, because the spirit moves the matter. As the spiritual soul moves the body in a human being.
Thirdly, because no part of a compound can be absolutely primal among beings--not even matter, nor form, though they are the primal parts of every compound.Both the substance and the shape are the most important parts of any complex being.
For matter is merely potential; and potentiality is absolutely posterior to actuality, as is clear from the foregoing (3, 1):Because substance is always at rest and therefore always secondary to that which activates it.
while a form which is part of a compound is a participated form;While the shape of a substance serves only the purpose for which it is intended.
and as that which participates is posterior to that which is essential,The only essential or necessary Being is God. Therefore, he is making a reference to creatures, participated beings, being secondary to the only essential Being, God.
so likewise is that which is participated; as fire in ignited objects is posterior to fire that is essentially such.The only fire which we know that is eternal is God, the consuming fire (Heb 12:29).
Now it has been proved that God is absolutely primal being (2, 3).Therefore, all creatures are secondary to God.
Reply to Objection 1. The Godhead is called the being of all things, as their efficient and exemplar cause, but not as being their essence.St. Thomas says that although God is considered all being, He is such only as their Creator, not as part of their nature or substance.
Reply to Objection 2. The Word is an exemplar form; but not a form that is part of a compound.All things are made in the image of God. But not according to substance or matter.
Reply to Objection 3. Simple things do not differ by added differences--for this is the property of compounds. Thus man and horse differ by their differences, rational and irrational; which differences, however, do not differ from each other by other differences. Hence, to be quite accurate, it is better to say that they are, not different, but diverse. Hence, according to the Philosopher (Metaph. x), "things which are diverse are absolutely distinct, but things which are different differ by something." Therefore, strictly speaking, primary matter and God do not differ, but are by their very being, diverse. Hence it does not follow they are the same.*I don't really get the distinction he is making between diverse and different. But I do get the gist of the answer.
God is absolutely different from primal matter. Primal matter is a physical substance and God is not made of any physical substance.
Monday, February 8, 2016
Priests for Life in the Media February 8 - February 15
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Saturday, February 6, 2016
Friday, February 5, 2016
Wednesday, February 3, 2016
Many have died in the womb and never had the opportunity to sin
Yes.DRK:
You skipped one verse:Rom_3:23 For all have sinned, and come short of the glory of God;
Rom_5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned
Romans 5:14
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Note that some died who had not sinned. And that remains the case as many have died in the womb and soon after, never having had the opportunity to sin. Therefore the Scripture is proven true.
Romans 3:23 and 5:12 are references to unbelievers. Scripture says:
Psalm 14:1
The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.
Provide the verse that says that Mary sinned.Mary was a sinner like every other human on earth.
That depends on which man. We submit to, obey and follow the faith of our Rulers in the Church. Scripture tells us to do so:If you listening to a man to teach you bible that could be dangerous....
Hebrews 13:7
King James Version (KJV)
7 Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
It is, however, dangerous to listen to Protestant teaching on Scripture.
We trust in the Lord, that is why we trust His servants:Psa 118:8 It is better to trust in the LORD than to put confidence in man.
Hebrews 13:17
King James Version (KJV)
17 Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
Why don't you?
Sincerely,
De Maria
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