To the ancients who lived in a warrior culture, Stoic philosophy is very appealing. The Stoics don’t ask the question: Why do bad things happen to good people? Instead, they admit that good and bad things happen to everyone, that the rain falls on both the bad and the good. Bad things happen to good people, that is part of life. The real question is: How can God help us endure and prevail over our suffering? […]
The Eight Commandment in the Catholic Catechism exhorts, “You shall not bear false witness against your neighbor.” Many people shorten this commandment to, You shall not lie, and although lying is usually sinful, this is a shallow understanding of this commandment. The positive form of the commandment is we should guard the reputation of our neighbor, it is possible to slander someone while speaking the truth about them. Gossip can be harmful whether it is truthful or not. […]
How should this two-fold Love of God and love of neighbor affect how we enforce moral laws in our faith and civil communities? When should these be enforced?
Simply put, in the Judeo-Christian tradition, they should be enforced so they increase in our hearts the two-fold Love of God and neighbor. This certainly means we should discourage sexual abuse and punish serious sexual abuse that is proven. Certainly, it means we should seek to be compassionate rather than cruel, because compassion is loving, while cruelty is hateful. […]
Cardinal Ratzinger teaches us: “Every council that bears fruit must be followed by a wave of holiness. Thus it was after Trent, and it achieved its aim of real reform for this reason. Salvation for the Church comes from within her,” not solely “from the decrees of the hierarchy. Whether Vatican II and its results will be considered as a luminous period of Church history will depend upon all the Catholics who are called to give it life. As Pope John Paul II said in his commemoration of Charles Borromeo in Milan, ‘the Church of today does not need any new reformers, the Church needs new saints.’” […]
Vatican II marks a shift in the Church’s attitude towards the modern secular world. Gone are the anathemas of the Council of Trent and many other councils that condemn those who may disagree with the teachings of the church, instead Vatican II seeks dialogue with the modern world in with a pastoral rather than a condemning attitude. The Vatican II decree on religious freedom announced that democracy and freedom of religion and conscience were the friends of the church, that a totalitarian form of government could never be a trustworthy friend of the Catholic or Christian Church. […]
We will look to the wisdom of Winnie-the-Pooh to teach us valuable lessons on how easy it is to fall into the trap of Envy, and also a delightful story from the Gnostic Acts of Thomas, or Thomas Didymus, the apostle also known as the Twin. […]
These are book reviews on the Decalogue, or Ten Commandments. Our first sources are the Lutheran and Catholic Catechisms, they discuss each of the Ten Commandments. Pope Benedict, aka Cardinal Ratzinger when footnotes for the sources used in the Catechism between the eastern and western church fathers, which means that this is an excellent study program for the writings of the Church Fathers for both the Catholic and Orthodox religious traditions. […]
The Church Fathers focus on our love for our neighbor when contemplating this commandment. St Gregory Palamas in our English translation renders the commandment as, “You shall not accuse anyone falsely.” We are warned that if we accuse anyone falsely, we may “become like the devil, who falsely accused God to Eve and was cursed by God. Rather, we should conceal our neighbor’s offense, unless by so doing others may be injured; and in this way we will imitate not Ham, but Shem and Japeth, and so like them receive the blessing.”
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Eusebius explains, “Irenaeus, whose name means ‘peaceable’ and who by temperament was a peacemaker, pleased and negotiated for the peace of the churches.” There was a dispute between Bishop Viktor of Rome and the Asian dioceses over the length of a church fast, he was threatening excommunication over this dispute. Irenaeus interceded, arguing that “the dispute is not only about the day, but also about the actual character of the fast.” He pointed out the variations were differences in practice extending back to their forefathers. Although they had their differences, “they all lived in peace with one another, and so do we: the divergences in the fast emphasizes the unanimity of the faith.” […]
St Augustine teaches us, “there is a difference between lying and being a liar. A man may tell a lie unwittingly; but a liar loves to lie, and inhabits in his mind the delight of lying.” […]
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