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Can Games be a Virtue?

2/1/2014

 
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 With the fanfare of the Super-bowl comes the interesting question for us Catholics to think about. Is this virtuous or not? We shall not make a definitive judgement of the Super-bowl itself, but we shall lay out the principles for us to follow with regards to whether there is Virtue in Games. The principles espoused here shall be taken directly form St. Thomas and his Summa Theologica, namely the second section of the second part of the Summa Q 168 Article 2, found here. We shall answer it in the same way St Thomas approaches it. We shall give a few objections, answer the question in detail, then answer the objections one by one.

Whether there can be virtue in games?

Objection 1. Seems not, for St Ambrose says (De Office. 1 23) "Our Lord said: 'Woe to you who laugh, for you shall weep.' Wherefore I consider that all, and not only excessive, games should be avoided." Now something virtuous should not be avoided, therefore games are not virtuous.

Objection 2. "Virtue is that which God forms in us, without us," and Chrysostom says [Hom. vi in Matth.]: "It is not God, but the devil, that is the author of fun. Listen to what happened to those who played: 'The people sat down to eat and drink, and they rose up to play.'" Therefore there can be no virtue about games.

Objection 3. Aristotle says (Ethic. x, 6) that "playful actions are not directed to something else." (the only end is the fun itself. Ed.) But it is a necessary for virtue that the person in choosing should "direct his action to something else," as the Philosopher states (Ethic. ii, 4). Therefore there can be no virtue about games.

BUT
St. Augustine says (Music. ii, 15): "I pray thee, spare thyself at times: for it becomes a wise man sometimes to relax the high pressure of his attention to work." Now this relaxation of the mind from work consists in playful words or deeds. Therefore it becomes a wise and virtuous man to have recourse to such things at times. Moreover Aristotle [Ethic. ii, 7; iv, 8] assigns to games the virtue of eutrapelia, which we may call "pleasantness."

NOW
Just as we need rest for the body, as we can not always be at work as bodies have limits, likewise our souls have limits and need rest. When our souls work they also tire our bodies, because the mind needs the body to process thoughts by using the imagination etc. The sensible things are easier for our mind because they come naturally, but when we think of things beyond them, like contemplation, the weariness is greater and wears us out more, body and soul.

A tired body is relieved by resting, the soul's rest is pleasure. So the remedy for weariness of the soul is some application of pleasure by releasing the tension of ones studying. Thus it is related of St. John the Evangelist, that when some people were scandalized on finding him playing together with his disciples, he is said to have told one of them who carried a bow to shoot an arrow. When they had shoot an arrow several times, he asked him whether he could do it indefinitely, the man answered that if he continued doing it, the bow would break. From this St. John drew the inference that likewise a man's mind would break if its tension were never relaxed.

Aristotle says (Ethic. iv, 8) that "in the intercourse of this life there is a kind of rest that is associated with games": and consequently it is sometimes necessary to make use of such things. But caution must be taken in three ways:

  1. The pleasure sought must not be indecent or cause injury in word or deed. No discourteous, insolent or scandalous jokes.

  2. One must not lose ones balance of mind, as St Ambrose warns, "We should beware lest, when we seek relaxation of mind, we destroy all that harmony which is the concord of good works", just as we do not allow children to enjoy absolute freedom in their games, but only that which is consistent with good behaviour, so our very fun should reflect something of an upright mind.

  3. We must be careful to conform ourselves to persons, time, and place, and take due account of other circumstances, so that our fun "befit the hour and the man," as Tully says (De Offic. I, 29).

Therefore there can be virtue in games so long as we turn our minds well. We are said to be pleasant by being witty and giving words and actions a cheerful turn, and in as much as this virtue restrains from immoderate fun is it comprised under modesty.

Reply to objection 1
As we have just said fun should be suited to times and persons. Sacred doctrine is concerned with things of great importance, but St Ambrose does not altogether exclude fun from human speech, but from sacred doctrine, hence he begins the above quote by saying: "Although jokes are at times fitting and pleasant, nevertheless they are incompatible with the ecclesiastical rule; since how can we have recourse to things which are not to be found in Holy Writ?"

Reply to objection 2
This saying of St. Chrysostom refers to the inordinate use of fun, especially by those who make the pleasure of games their end; of whom it is written (Wis. 15:12): "They have accounted our life a pastime." Against these Tully says (De Offic. i, 29): "We are so begotten by nature that we appear to be made not for play and fun, but rather for hardships, and for occupations of greater gravity and moment."

Reply to objection 3
Playful actions themselves considered in their various kinds are not directed to an end: but the pleasure derived from such actions is directed to the recreation and rest of the soul, and if this be done with moderation, it is lawful to make use of fun. Hence Tully says (De Offic. i, 29): "It is indeed lawful to make use of play and fun, but in the same way as we have recourse to sleep and other kinds of rest, then only when we have done our duty by grave and serious matters."

[Ed. So from what St Thomas says, it is more important for those who engage their minds in the higher things to take rest and pleasure from games. So, do not be scandalized if you see Monks, Priests, Brothers, or Sisters out there playing games or kicking a ball for the fun of it. Indeed it helps to give virtuous pleasure (rest) to their minds, enabling them to attain greater works of contemplation, from their rested minds.]

Chalk Talks - Guardian Angels

10/16/2013

 
Talks based on the Baltimore Catechism, designed for teachers, for home-schooling, to show with graphics either on chalk board or white board Our Faith. We shall include a download of each picture to print out.
The Guardian Angels
After God creates and places s here on earth, He is so good as to give us os whose main work is to protect us in soul and body. Just as a country has soldiers to protect it from the enemy, so too our guardian angel is ever with us to save us whenever danger threatens us.
Once upon a time a little boy ran after a butterfly. It went out towards a cliff. If he ran farther, he reached the edge, the butterfly turned and lead the boy back from danger. The guardian angel was there to protect the boy. (Draw cliff, then boy and butterfly and finally angel.)
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Again: A stone falls from the top of a tall building and for some reason misses a little girl's
head. She would have been killed had it struck her; but no ... the guardian angel was protecting her.   ( Draw building, stone, girl and angel)








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How often are we tempted to do wrong, but a voice seems to whisper in our ear: "No; that is wrong. Don't do it." Our guardian angel is trying to keep us from sin, and we should do what he tells us.

Pray to your guardian angel every morning and night and in all dangers of souls and body.

OFTEN ASK YOURSELF: Will my guardian angel be happy or sad on the last day he reads off to God all the things I did during life?

Chalk Talks - 4 Marks of Church

10/13/2013

 
Talks based on the Baltimore Catechism, designed for teachers, for home-schooling, to show with graphics either on chalk board or white board Our Faith. We shall include a download of each picture to print out.
                                                                                HOLY

The Catholic Church can truly be said to be the holiest of all churches. When we say that it is Holy, we mean: (1) that its founder, Jesus Christ, is holy (Draw Church -with name of founder);
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(2) that it teaches a holy doctrine and invites all to a holy life (Draw preacher in pulpit);

(3) that so many thousands of its members have become saints (Draw line of saints).

No Protestant church could ever  claim all these things for itself.  For  example, which one of the Protestant-church founders can be compared to Christ?    Were any of  them  really holy men?   What Protestant church teaches a really holy doctrine?   And finally, who ever heard of a Protestant saint?
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SECOND the Church of Christ must be

                                                                                APOSTOLIC
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No church except the Catholic Church is Apostolic. When we say that it is Apostolic, we mean that it goes all the way back to Christ and the Apostles. Christ gave Peter charge of His Church, and from that day to this there has been an unbroken line of Popes, who have ruled the Catholic Church as the visible successors of Peter and who represent Christ.   (Draw a line of Popes.)

No Protestant church claims to go back to the time of Christ. Most of these churches started directly or indirectly from Martin Luther in 1517 —but Christ's Church was existing long before that time. So if we are looking for the Church of Christ, we had better not waste time with present-day Protestant churches, which do not go back to Christ.

THIRD the Church   of Christ must be


                                                                                ONE

No church but the Catholic Church is ONE. When we say that it is One, we mean: (1) that it has one faith (i. e, one doctrine)—the entire doctrine or teaching of Christ (Draw cross with words); (2) that all its members all over the world are bound together as ONE BODY (Draw people and their words) ; (3 ) that all these Catholics are governed in spiritual matters by one visible head—the Pope (Draw Pope).

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The Protestant churches even among themselves never agree on the same teaching. What one says, the other denies. This leads them into many divisions; and because one part will not do as another part does, they have no one to rule them. Surely if these were right, Christ could hardly allow them to go to pieces like that.

FOURTH the Church of Christ must be


                                                                                UNIVERSAL

No church but the Catholic Church is Universal. When we say that it is Universal, we mean that as one united Church it has always existed, is to be found teaching all nations of the world, and contains all truth.

No Protestant church will ever be spread over the whole world as the Catholic Church is, because all these Protestant churches have too many divisions among their own people; they are not united like the Catholics, and they do not contain all the truths that Christ taught.

You see then that the Church which Christ wishes all to join in order to save their souls is the HOLY Church which he founded; the APOSTOLIC Church which goes back to the time of Christ; the UNITED Church which teaches all His doctrine; the UNIVERSAL Church which is spread over the entire earth.

AND THAT CHURCH IS THE ROMAN CATHOLIC CHURCH.


Currently out of print, check Amazon for old copies

Catholic Truth Society

6/3/2013

 
I have come across in my library a stack of Catholic Truth Society pamphlets from the 50s. These were specifically left to me by my Godfather and uncle. I often wondered how I could make the most use of these practical and often funny explanations of our Faith. So I will text scan them in and post. I will add a category called Truth Society. As I get a few I will add a Page with them as pdf so people can share the Truth.
God bless

Prayers with Non-Catholics, Part 1

5/22/2013

 
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  by McHugh and Callan pre-Vatican II


Participation of Catholics in non-Catholic services may happen today in so many ways, and it is so difficult at times to draw the line between lawful and unlawful communication, that it is well before considering these cases to state the general rules that apply here.
  1. General rules
      1. It is lawful to perform an act from which two effects follow, one good and the other bad, if the act in itself is good or indifferent if there is a sufficiently grave reason for performing it, if the evil effect is not intended and if the evil effect be not prior to the good effect (see 104).

      2. Circumstances vary in different localities and countries, and communication that would signify unity of belief in a place where Catholics and non-Catholics are very unequal numerically might be very harmless in a place where there is no great numerical difference. Offence to non-Catholics should not be given needlessly.

      3. In doubtful cases the decision whether or not a particular kind of communication is lawful or unlawful pertains to the Ordinary (Canon 1258).

  2. Participation of Catholics in non-Catholic services is either active or passive. (a) Participation is active when one takes a part or fulfils some function in an act that is an official expression of the worship and belief of a sect, even though this takes place outside a church, or is not open to the general public. (b) Participation is passive, if one merely assists as a spectator, and not as a worshipper, at something pertaining to non-Catholic worship.

  3. Sacred things in which communication is possible are of three classes:

      1. the chief acts of divine worship (i.e., Sacrifices, Sacra­ments, sacramentals) ;

      2. the secondary acts of divine worship (such, as prayers, processions, vows, oaths, the Divine Office, hymn singing, Scrip­ture reading, etc.,.). In the Protestant denominations some one or other of these is, as a rule, the central or distinctive service, al­though some have other proper features of their own, such as the silent meeting of the Quakers, the seance of the Spiritualists, the march of the Salvation Army, the charity kiss of the Dunkards;

      3. places (e.g., churches, lodge rooms, cemeteries), times (e.g., days of feast or fast), and objects (e.g., images, badges, aprons, banners, robes), pertaining to divine worship.

  4. It is unlawful for Catholics in any way to assist actively at or take part in the worship of non-Catholics (Canon 1258). Such assistance is intrinsically and gravely evil; for (a) if the worship is non-Catholic in its form (e.g., Mohammedan ablutions, the Jewish paschal meal, revivalistic "hitting the trail," the right hand of fellowship, etc.), it expresses a belief in the false creed symbolised; (b) if the worship is Catholic in form, but is under the auspices of a non-Catholic body (e.g., Baptism as adminis­tered by a Protestant minister, or Mass as celebrated by a schis­matical priest), it expresses either faith in a false religious body or rebellion against the true Church.

  5. it is unlawful for Catholics to simulate active assistance in the worship of non-Catholics, for, while the non-Catholic rite would be avoided, something which appeared to be that rite would be done, and thus profession of faith in it would be given.
      1. Hence, it is not lawful to do an indifferent act which bystanders from the circumstances will have to conclude is an act of false worship. Thus, Eleazar would not eat lawful meat which was put before him in order that he might pretend to eat the meat of sacrifice after the manner of the heathen (II Mach., vi).

      2. It is not lawful to accept a false certificate of participa­tion in false worship. Hence, the early Church condemned as apostates the Libellaties (i.e., those Christians, who, to protect themselves in time of persecution, obtained by bribery or other­wise a forged or genuine magistrate's certificate that they had sacrificed to the heathen gods).

Prayers with Non-Catholics -  Part 2

5/22/2013

 
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 It is unlawful for Catholics to assist passively at non­-Catholic worship, unless there are present the conditions requisite for performing an act that has two results, one good and the other evil (see 104); for even passive assistance frequently in­volves sin.

Hence, the assistance itself must be really indifferent, that is, it must be a merely passive presence without any active participation in the service. Examples: A person who stands in the rear of a Quaker meeting house as an onlooker assists pass­ively; but one who sits quietly among the others present, as if in meditation, assists actively. A person who sits in a pew during a revival in order to see what is going on, assists passively; but, if he joins with the congregation in bowing, groaning, etc., he assists actively.

The evil effect that may result from assistance (such as scandal and danger of perversion) must not be prior to the good effect; otherwise, evil would be done for the sake of good. Ex­amples: Titus, a non-Catholic, goes to Mass as a. spectator, with his Catholic friend Balbus. He then asks Balbus to assist as a spectator at the services of his denomination, and thus see for himself that the latter is better. Balbus, in order to be courteous, consents. Here Balbus aims to show politeness, which is good, but the means he uses, namely, the impression he gives that he is not convinced of the superiority of his own religion, is bad.

The evil effect (i.e., remote danger of perversion, un­avoidable scandal) must not be intended or approved, but only permitted. Example: Caius, a Catholic public official, has to attend funerals and weddings in Protestant churches as a mark of the public respect for notable persons. He knows that a few will take scandal at his action, but he wishes only to do his duty as an official, and not to offend anyone (see on Scandal).

The cause of assistance must be in proportion to the kind of assistance. Hence, a greater reason is required for assistance on several occasions than on one, for assistance at infidel than at heretical services, for assistance at the primary than at the secondary act of worship, for assistance by a priest than for assistance by a layman, etc. Example: Graver reason would be necessary to justify assistance at a non-Catholic funeral, if there were signs of anti-Catholicism manifested (e.g., flower designs and regalia of a hostile sect placed on the coffin), than if the service contained nothing offensive.

Cases of communication in false sacrificial rites are as follows:(a) Active participation is had in such acts as the slaying and offering of victims, the burning of incense before idols, the eating of sacrificial banquets; (b) Passive participa­tion is had when one merely watches the rite of sacrifice with­out taking any part therein.

Cases of communication in the Sacrifice of the Mass are as follows: (a) Active participation is had in such acts as taking the part of deacon in a schismatical Mass, assisting at a schismatical Mass with the intention of hearing Mass formally (i.e., of offering it with the priest). If on Sunday, one is where there is only a schismatical church, one is excused from the obli­gation of hearing Mass, and may not hear Mass in that church (Holy Office, December 5, 1608; August 7, 1704). (b) Passive participation is had when one is present merely as a spectator, kneeling before the Blessed Sacrament, but giving no other signs of religious devotion. This is permissible under the conditions mentioned above (see 966), if there is no scandal or danger of perversion (Holy Office, April 24, 1894).

Cases of participation in the Sacraments or sacramentals, real or reputed, are as follows: (a) Active participa­tion takes place when one receives a Sacrament from a non-­Catholic minister, or offers one's child to receive a Sacrament from such a minister, or contracts marriage in the presence of such a minister, or acts as sponsor at a non-Catholic baptism or confirmation or as the religious witness at a non-Catholic mar­riage, or answers in public non-Catholic prayers, or takes ashes blessed by schismatics. (b) Passive participation is had when one merely looks on at the administration of a Sacrament or sacramental by a non-Catholic minister, without signs of approval or union in what is being done.

There are certain cases that seem to be active partici­pations in Sacraments with non-Catholics, and yet are permitted by the Code. In reality, however, there is no active communication in those cases.

Canons 886 and 905 allow the faithful to receive communion and absolution according to a Rite different from their own, so that one who belongs to the Latin Rite may lawfully receive in Communion a Host consecrated according to the Greek Rite, or go to confession to an Oriental priest. But in these Canons there is question of different Rites within the Catholic Church, not of those of non-Catholics.

Canons 742 and 882 allow those who are in danger of death to receive Baptism and absolution from an heretical or schismatical minister, and theologians apply the same principle to Extreme Unction and the Viaticum. But there is no communi­cation in non-Catholic ceremonies in these cases, for the Sacra­ments belong to the Catholic Church, and for the sake of the dying she authorises non-Catholic ministers to act as her repre­sentatives, provided there is no scandal or danger of perversion.

Cases of participation in non-sacramental rites are as follows:

Oaths and Vows.-Participation is active when one swears in words or by other signs which, according to local usage, manifest belief in the creed of some sect; it is not active, when the manner of the oath does not signify adherence to a false creed. Example. If one is required to swear, by touching or kissing the non-Catholic Bible, as a sign of approval of Protestantism or Masonry, one may not consent. But, if the Government presents a non-Catholic Bible with no thought of Protestantism, there is no approval of Protestantism in the one who swears on that Bible, although, if the custom is not general, there might be scandal if no protest were made. A Catholic, may bring his own Bible with him, or ask for a copy of the Catholic Bible.

Services - Participation is active when one marches in an Anglican procession, plays the organ or sings at YMCA services, joins in the prayers or responses offered in a Protes­tant church, etc. (Holy Office, July 6, 1889).

Participation is passive if one looks on during a rare visit, Protestant services, or if one is obliged to attend non-Catholic services habitually, not as a profession of faith, but as a matter of civil duty or of domestic discipline, as happens with soldiers or with inmates of public institutions. Participation is not active ­if one adores the Blessed Sacrament carried in a schismatical Procession which one meets by chance and unavoidably. Examples: Titus belongs to the honorary guard of a state ruler, and has to accompany the latter to non-Catholic services on certain state occasions. Balbus is tutor in a non-Catholic family, and is ex­pected to take his charges to their church and back home on Sunday.

Passive participation scarcely differs from passive assistance (e.g., to act as witness at a marriage), or such as carries with it no recognition as an official of the Church (e.g., to act as substitute or temporary organist). Hence, the Church has permitted this kind of par­ticipation in particular cases, when the authorities decided that there was urgent necessity And no scandal. Examples: Moralists hold that, when a heretic or schismatic has been designated as sponsor at Baptism and cannot be refused without grave offence, he may be allowed to act as witness. The Holy Office has also declared that heretics should not be used as witnesses at mar­riage, but may be tolerated as such by the Ordinary, when there is a grave reason and no scandal (August 18, 1891) ; that a non-­Catholic organist may be employed temporarily, if it is impossible to secure one who is a Catholic, and no scandal is caused (Febru­ary 23, 1820) ; that in certain special circumstances girls be­longing to a schismatical sect might be allowed to sing with the Catholics at church functions, especially at Exposition and Bene­diction of the Blessed Sacrament (January 25, 1906).

Proximate participation is the exercise of functions con­nected with a sacred rite (e.g., to act as server at Mass), or that imply a recognition of the religion of the one who participates e.g., to act as representative of some sect at a funeral and receive liturgical honours). The Church has always refused to tolerate this kind of participation. Examples: Non-Catholics may not act as sponsors at Baptism or Confirmation under pain of invalidity of sponsorship (Canons 765, 795), nor chant the Office in choir (Holy Office, June 8, 1859), nor be employed as singers of the liturgical music (Holy Office, May 1, 1889), nor carry torches or lights in church ceremonies (Holy Office, November 20 1850). Likewise, non-Catholics may not become members of Catholic confraternities, nor assist at Catholic serv­ices as official representatives of some sect or sectarian society.

NB. PRIVATE PRAYER WITH NON-CATHOLICS NEED NOT BE SINFUL, BUT IS NOT ENCOURAGED BY THE CHURCH AND THE EXAMPLE OF THE SAINTS. IT IS STRICTLY FORBIDDEN BY GOD’S LAW IF THE PRAYER CONTAINS THEOLOGICAL ERROR..

The Last Things

5/22/2013

 
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"Come, Holy Ghost, fill the hearts of Thy faithful and enkindle in them the fire of Thy love.

V
. Send forth Thy Spirit and they shall be created.
R
. And Thou shalt renew the face of the earth."


After the Octave of Pentecost, we shall begin to cover the Last Things based on the Summa of St. Thomas, but explained and covering the things at the end of the world. These will be listed in the category of 'The Last Things'.

Renovabis faciem terrae

What is the nature of Marriage really?

5/21/2013

 
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The Nature of Marriage

GOD MADE MARRIAGE "And God created man to His own image:  to the image of God He created him:   male and female He created them.  And God blessed them, saying:  Increase and multiply, and fill the earth, and subdue it.'"  (Genesis 1:27-28)




  1. Who made marriage?

  2.    God made marriage and the laws concerning marriage.
  3. When did God make marriage?

  4.    When He created Adam and Eve.
  5. Why did God make marriage?

  6.    For two purposes:
    1. For bringing children into the world and rearing them...
    2. For the mutual help of the husband and wife.
  7. How do you know the first purpose of marriage is children?

  8.    The Bible says so -- "Increase and multiply."  (Gen. 1:28) "I will therefore that the younger should marry, bear children, be mistresses of families."    (1 Timothy 5:14)
  9. Does not common sense show that the first purpose of marriage is children?

  10.    Yes, the very differences, both physical and mental, between man and woman show the first purpose of marriage to be the bringing of children into the world. A woman's body is made for the bearing and nursing of children; whereas, a man's body is stronger so that he can protect his family and give them food and shelter.  A woman is kinder, more sympathetic, more emotional than man.  She needs these qualities to care for and instruct her children.
  11. How do you know that mutual love and help are the second purpose of marriage?

  12.    The Bible says so: "And the Lord God said:  It is not good for man to be alone:  let us make him a help like unto himself...  Then the Lord God cast a deep sleep upon Adam:  and when he was fast asleep, he took one of his ribs, and filled up flesh for it.  And the Lord God build the rib which he took from Adam into a woman:  and brought her to Adam."    (Gen. 2:18, 21-22)
  13. Does not common sense indicate this too?

  14.    
    Yes, common sense shows that men and women are incomplete without one another but find their physical and spiritual completion in marriage.
  15. What is the purpose of sexual pleasure?

  16.    To attract husband and wife to have children and to foster love for each other.
  17. Who are the only ones that may enjoy sexual pleasure?

  18.   
     Husband and wife who are validly married to each other. "but I say to the unmarried, and to the widows:  It is good for them if they so continue, even as I.  But if they do not contain themselves, let them marry.  For it is better to marry than to be burnt."  
    (1 Corinthians 7:8-9)
  19. How many wives did God create for Adam?

  20.    
    Only one wife; God wanted this marriage to be the model for all marriages -- one man and one woman. "Wherefore a man shall leave father and mother, and shall cleave to his wife:  and they shall be two in one flesh."    (Genesis 2:24)
  21. How long does God intend husband and wife to stay together?

  22.    
    Until the death of one of the partners. "A woman is bound by the law as long as her husband liveth; but if her husband die, she is at liberty:  let her marry to whom she will; only in the Lord."    (1 Corinthians 7:39)
  23. Why does God command husband and wife to stay together until death?

  24.    Because the lifetime welfare of the children and of the married couple themselves requires that they be permanently united. Divine law requires the couple to stay together until death, even if they have no children.  In special cases separation is permitted, but the bond of marriage remains.
  25. What is a valid marriage?

  26.    A union that is a real marriage in the eyes of God and therefore can be broken only by death.  No power on earth, therefore, can break a valid marriage.  "What therefore God hath joined together, let no man put asunder." (Mark 10:9).  This includes the civil government.
  27. What is an invalid marriage?

  28.    A union that was never a marriage in the eyes of God.  A couple invalidly married must either separate or have the marriage made valid.  Otherwise they are living in adultery or fornication. "Neither fornicators... nor adulterers... shall possess the kingdom of God."    (1 Corinthians 6:9-10)
  29. What is necessary for a valid marriage?
  30.    
    1. A single man and a single woman
    2. Who are of age
    3. Free to marry
    4. Capable of sexual intercourse
    5. Who intend to live together
    6. Who intend to be faithful to each other until the death of one of them
    7. Who intend to have a family
    8. Who are in no other way prohibited by the law of God from marrying.
    For example, it is forbidden to marry close relatives, such as uncles, aunts, nieces or nephews.
  31. Did God make these laws only for Catholics?

  32.    No, all human beings have to obey these laws. However, Catholics are also bound by Church laws.  For example, a Catholic cannot marry validly except in the presence of a priest and two witnesses (unless there is a special dispensation from the local bishop for a particular case and that for a sufficiently grave reason).
  33. Does the state have authority to change God's laws?
    No.  God's law comes before man's law. But the State can make laws requiring a license and registration, and concerning health, property rights, and so on, as long as these laws are not against God's laws.
   Yes, if they follow God's plan for marriage. "Happy is the husband of a good wife:  for the number of his years is double.  A virtuous woman rejoiceth her husband and shall fulfill the years of his life in peace.  A good wife is a good portion, she shall be given in the portion of them that fear God, to a man for his good deeds.  Rich or poor, if his heart is good, his countenance shall be cheerful at all times."    (Ecclesiasticus 26:1-4)

19.What is the greatest source of happiness in marriage?
   Raising children in the fear and love of God. Court records show fewer marriage breakups among couples with large families.

PRACTICAL POINTS
  1. All laws, both human and divine, are made for the good of society.  Once in a while, a law will work a hardship on an individual, and this is sometimes true of God's laws on marriage.  But you marry "for better or for worse."  Therefore, if through no fault of yours, your married life is unhappy, or if your partner has left you, or if you find God's laws hard to observe, ask God for the strength to do His will; ask your crucified Savior for the courage to carry your cross.  The Sacrament of Matrimony gives married people special graces to live their lives according to God's laws.  In any case, God made no exceptions to His laws on marriage; to break them for any reason is a serious sin.
  2. Do not try to judge whether your marriage or anybody else's is valid or invalid.  That can be done only by one who is skilled in the knowledge of these laws.  The priest who is instructing you will tell you whether your marriage is valid or not.
  3. An "annulment" is not the dissolving of an existing marriage, but rather a declaration that a real marriage never existed in the eyes of God on account of some dire defect or impediment that was present at the time the couple exchanged their vows.  For example, if one of the two parties did not intend to enter a permanent union until death, no marriage would take place, despite the appearances.  An annulment is more properly termed a "declaration of nullity."

Is Our Soul Immortal?

5/21/2013

 
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That the soul will, an indeed must, survive the death of the body is demonstrable from many points.

Firstly, its essential structure forbids dissolution by death.Death is the disintegration of parts. Only composite things can die. Yet the soul is not composite. Its power of pure immaterial thought proves its independence of matter. It is endowed with spiritual faculties, and is as spiritual as the faculties it possesses, which will enable it to live and operate when separated from the body. Not being material, it can never be destroyed or fall to pieces like matter. Nor would God endow it with a nature essentially fitted to live on just for an idle freak, and with the intention of annihilating it after all.

Secondly, every individual experiences a sense of moral obligation, and every obligation demands a sufficient sanction. If the State said, "This is the law," and I replied, "What if I do not observe it," it would be ludicrous were the State to reply, "Oh, nothing will happen. I say only that it is the law. If you break it, you break it, I suppose." That would be a joke, not a law. I know that I shall have to answer some day for my attitude towards the interior sense of moral obligation. I can go right through this life without encountering anyone capable of judging me concerning it. The real answer must be given at the judgement seat of God, and my soul will have to be there. Consequently it must survive.

Thirdly, a more universal view of human life shows us the many inequalities which offend against the sense of justice. We know that justice will be done some day, and as it is not always done in this life, it will be done in the next. This implies our presence, and therefore our living on after death. Fourthly, every soul naturally has an insatiable natural desire for happiness, and for lasting happiness. No earthly or temporal good can satisfy this hunger. Yet this innate natural tendency cannot lack its rightful object. As well try to conceive the existence of the human eye, perfectly adapted to sight, yet without the possibility of light anywhere to enable it to see.

Reflection, then, upon the simple structure of the soul, upon the future administration of the sanctions attached to the moral law, upon the rectification of worldwide inequalities, and upon the teleological inclinations to a lasting and perfect good, makes it a violation of reason to deny the survival of the soul.

How To Deal With Jehovah's Witnesses At The Door

5/20/2013

 
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What's a good way to steer a conversation with Jehovah's Witnesses who come to my door?

Focus on John 6. This seems to do it every time--or, more properly, it seems to do something every time, and the something can be one of two things.If you're fortunate, your discussion of that chapter--it's the one in which Jesus promises the Eucharist and states emphatically that what appears to be bread and wine really will be his body and blood--will throw the Jehovah's Witnesses for a loop.

Focus on Jesus' repetition; over and over he said we're to eat his flesh and drink his blood, and over and over he failed to tell his listeners he was speaking only metaphorically--for the simple reason that he wasn't. He was speaking literally, and his listeners knew it.First the Jews walked away, shaking their heads in disbelief. Then even some of Jesus' disciples left him, unable to accept the doctrine of the Real Presence. One particular person fell away here: Judas (see verse 64). It was here, in his disbelief in the Real Presence, that Judas first betrayed Christ. Yes, later he would be a thief and a traitor, but this is where his tragedy began.

If you go through John 6 slowly, emphasizing what's really going on, the Jehovah's Witnesses will find themselves in a pickle. You'll show them how all the people mentioned in that chapter took Jesus literally--so why shouldn't we? If you bring the missionaries this far, end your exchange with an exhortation. Use the lingo they (and you) have heard elsewhere; they'll identify with it. Tell them they need to read the Bible. Say they should ask "Jehovah God" to give them the light to understand what John 6 really means. Tell them they have to "get right with God," and let them know that means going wherever the truth leads them.

Tell them they have to trust God and follow him wherever he may lead them, even if that is somewhere they think they'd rather not go. All the above explains what happens if you're fortunate in you discussion with the Witnesses. Of course, things may go wrong--not drastically, not dangerously, but annoyingly. You may find that your consideration of John 6 produces no impression at all on the missionaries. If so, wait for their return and try again.

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