Newest Charlie Hebdo Makes Fun of the Pope

Photo Source: Wikimedia Commons. Public Domain. http://commons.wikimedia.org/wiki/File:Richard_Burton_-_The_Robe.jpg

Photo Source: Wikimedia Commons. Public Domain. http://commons.wikimedia.org/wiki/File:Richard_Burton_-_The_Robe.jpg

The newest issue of Charlie Hebdo makes fun of the Pope.

I doubt that the editorial staff is worried about a violent response to this. After all, they’ve already printed quite a number of issues mocking and otherwise attacking the Catholic Church.

I found this clip from the movie The Robe. It dramatizes the way that Christians respond to these things. The Robe is fiction, but the fact of Christian faithfulness, even to death, is how the message of the cross has spread around the world and is growing today.

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Pope Francis is Writing an Encyclical on the Environment, and Both Sides of the Political Spectrum are Sharpening their Knives

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Copyright Thierry Ehrmann, Flickr Commons, used with permission.

So, Pope Francis is going to write an encyclical on the environment, and the right wing heretics, the left wing heretics, the corporatists and the nihilists are sharpening their knives.

It would be a hopeful sign, that so many of our culture warriors and mega money-men are seemingly besotted with the pope to the point of losing all common sense.

It would be.

Except …

They are not besotted with the Pope as the Vicar of Christ. They are interested in him and his every little word because he has power, and power is what they are all about.

Pope Francis does not have the power to push a button and melt down mountains. He cannot sign an agreement and send the industrial base of a great capitalist nation to a communist nation. He can’t raid a national treasury and put the coin in his own pocket. He can not write a statue or issue an order and with his terrible swift pen KO the family, human life at its beginning or the tenuous hold on respect held by our frail elderly and disabled.

Nope.

Pope Francis can not do any of those things. What he can do is speak directly to the conscience of billions of Christians by telling them the plain facts of what Christ meant. He has the power to take the phrase “the least of these” and tell us who the least of these is and what we must do for them. He can remind us that Jesus said it more than once and He said it without equivocation that if we ignore “the least of these” we will not see heaven.

Pope Francis can define for us what, specifically, following Christ means in our world today. He can elucidate for us what the Scriptures mean when they tell us that we are our brothers’ keeper and that we have dominion over the earth.

We live in a time when corporatists are raping the American economy for their gain, while they also rape the planet on which we all live. At the same time, nihilists are selling us a cant of destruction of the family, the devaluation of human life and bloated social programs that not only do not heal the wounds our indifference to human beings have inflicted but are increasingly becoming a means to attack the rights and freedoms Americans enjoy.

Does anybody besides me see that these two things are not opposites? They are different verses of the same song, and that same song is the satan-inspired ballad of the pit, the cultural refutation of the value, dignity, worth and meaning of human life. The fact that one side does it for corporate interests and the other side does it for nihilistic interests makes no real difference. Dead is dead and we are killing ourselves in the service of these false gods of our politics.

Patheos writers from every quarter comment about this, each in their own way.

Frank Schaeffer recently published a passionate article in the Huffington Post in which he repented of and disavowed his religious right past. I think he got his politics a bit wrong when he said, … the American right is not about politics as most people understand politics but about religious absolutes. 

That may be the zeitgeist viewpoint, but from my vantage of having just completed 18 years in public office, it seems simplistic to the point of silliness. The right side of the political coin is not in any way about religious absolutes. Religious absolutes are what they use to sell their corporatism. Religious absolutes are their vote-getting machine.

Now, I know well that there are many sincere Christians who are part of the right side (let’s call them Republicans and stop the cuteness) of the political spectrum, precisely because they were chased out of the left side (Democrats) as punishment for their belief in God, in particular for their belief in His demand that we honor the sanctity of human life.

I’ve lived this nonsense, up close and personal, for quite some time. I can’t tell you how many times my fellow Democrats have uninvited me to be a member of their party because I am pro life.

I understand the flight of so many Christians to the Republican party. I also know that a good number of Republican office holders are devout and sincere Christians.

But, religious absolutes are not what the puppet masters who beam candidates into office on a beam of corporate money — in short the puppet masters who own and run the Republican Party for their own interests — are about. In fact, at least here in Oklahoma, a good many of the top tier Rs that I’ve known have been atheists, big donors to Planned Parenthood, etc.

Politics is not, ever, about religious certitude. It’s about getting power and keeping power and using power for corporatist purposes. It’s about raiding the treasury of public monies and public power which was built by the people and should be used for the people and putting it into the pockets of a few.

Buying a legislature or a Congress by putting them in office with a few million dollars is a cheap investment for controlling the American government and bending it to your own greedy and ruthless will.

On the other side, the side where Mr Schaeffer has found his new hallelujah, the vote-getting machine is aimed at the don’t-wanna-folllow-no-rules crowd. The Democratic Party, which was once the party of working people and the great builder of economic diversity and hope for this country, has become the purveyor of nihilism and the destruction of human life.

If it’s a bad moral idea, you can be pretty sure that the Ds will latch onto it and claim it as a human right before too long. Abortion, embryonic stem cell research, gay marriage, egg harvesting and the intellectual tyranny of political correctness are their vote getting machine.

Again, I know many people who still cling to the working-class roots of the Democratic Party. They truly are about a living wage and building an economy with American manufacturing, American labor and American know-how. I know a good number of elected Democratic officials, including, not so long ago, myself, who feel this way.

They/we are to the Democratic Party what the pro traditional marriage people have become to the Republican Party; someone to be tolerated and used, but also, when policy is made, ignored.

The American people are a bit like Mr Schaeffer in that they flip from one of these extremes to the other, in search of someone who will listen to them. Every few years they toss out whoever is in office and elect a new batch of wing nuts from the opposite political spectrum. Then, after the people they elect ignore the people who elected them and follow the the corporatist pipers who paid for their campaigns, we the people wearily, and with a deepening sense of hopelessness, toss them out and try again.

How does anyone keep putting their faith in princes in the face of this? More to the point, how does anyone keep chasing after what Elizabeth Scalia calls “Strange Gods”, in this case the false idol of political salvation, year after year, election after election?

What does all this have to do with Pope Francis and his as-yet unwritten encyclical on the environment? In truth, it doesn’t have much at all to do with the encyclical itself, and that is the primary cause of all the carrying on about it in the two wing-nut camps that seek to define Western society in their own image.

They are not dealing with the actual encyclical, and they never will. What they are doing now is rehearsing and readying. They are softening us up for the tsunami of propaganda that will be unleashed when the encyclical is published.

Right wing nuts are afraid that Pope Francis might write something that says that they (gasp, shock, rage) might be in need of conversion. Left wing nuts are hopeful that this is so. Both of them intend to ignore the actual encyclical and write their own version of it when it comes out.

What they both want out of the deal is political advantage in order to solidify their control of the American government to be used for their own destructive and America-destroying purposes.

Pope Francis has the power of speaking as the Vicar of Christ and these politicos and their mouthpieces want to harness that power to their own anti-Christ uses. That makes him the object of their hatred and delight, another person thingy to massage and lie about until they drain him of his relevance and can’t use him anymore.

Mark Shea wrote a post yesterday in which he noodled with what this might mean to Catholics like us who are living our walk with Christ in these times. He rightly notes that certain members of the clergy are infected with this disease of defining Jesus by their politics along with the rest of the populace. They veer to the left, or to the right, whittling Jesus down into a caricature of the R or the D, and teaching their hapless parishioners to do the same.

Mark is the writer Catholic righties love to hate. He’s fought the good fight of speaking against both both torture and abortion, of being against corporatism and socialism, of saying that the right to life goes seamlessly from conception to natural death and that hunger, poverty, corporate wars and nihilistic debauchery that kills are co-promotors of the culture of death.

That is a most Catholic position, and it is also the one position most likely to make everybody, everywhere in the political firmament mad at you.

Because the little g gods of political fealty require a serious jettisoning of Christian baggage as the price for that comfortable feeling of finding cheap grace and easy salvation in your voter registration card. It does not matter which party you chose. If you follow its teachings instead of Jesus, you are on the broad path that leads to destruction.

That is Frank Schaeffer’s mistake. It was his first mistake when he blindly took off after the Rs in the name of Jesus, and now it’s his second mistake when he blindly attacks them and takes off after the Ds. I do not know this man, but based on this article, it seems that he is making the same mistake, over and again.

What I call The Political Heresy, which is the practice of looking for God in your politics, is, in my opinion, the primary heresy of contemporary America.

I would put it above nonsensical claptrap such as claiming that killing people with abortion and euthanasia is a human right, or that harvesting women’s bodies for eggs is women’s rights. I would also put it above the other claptrap of claiming that Jesus was a corporatist, and that what He really meant all along was blessed are the rich.

I do that because The Political Heresy is a first cause of both these things. What makes it a first cause is that it shifts our loyalty and our followership away from Christ Jesus and places it on the propagandized musings of well-paid think tanks and media outlets who are designed and employed to confuse, delude, misinform and otherwise lead us away from Him.

Pope Francis is writing an encyclical on the environment, and both sides of the political spectrum are sharpening their knives. Because they don’t care about Jesus. And they don’t care about the future of this planet. And they don’t care about people.

They care about getting and keeping power.

And everything else they say is a lie.

The epiphany of the Epiphany: The Wise Men r Us

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Copyright: Wonderlane used with permission.

The wise men r us.

By that I mean they are that vast reach of overlooked humanity that had no part in God’s Covenant with Abraham. The wise men are you and me, who will be, at long last and as St Paul put it, “grafted” onto the original tree of life that God planted when He raised up first a man and his wife, then their family, and finally, a people, to be the flame of flickering light in the darkness of fallen humanity.

We sorta know the story of the Wise Men. We’ve seen it acted out in Christmas pageants when, at the end of the story of Jesus, Mary, Joseph and the manger, three little boys walk in to the tune of We Three Kings. They are wearing bathrobes made of shiny fabric and carrying three boxes marked “gold,” “frankincense” and “myrrh.”

The little boys put their boxes next to a makeshift manger which holds a doll wrapped in a baby blanket. Meanwhile a little girl, dressed in a her mother’s bathrobe and a little boy dressed in his dad’s, look on. The shepherds are already there, along with a couple of little girl angels.

It’s Christmas and the people rise to sing Joy to the World with the gusto of those who know in their hearts that this story, however simply it is told, is true.

These Christmas pageants are simple, fun and they do tell the essential story. But the layers upon layers of meaning that the story holds are not touched. That’s to the good, of course, since belief lies not in layers of understanding but in the simplicity of ultimate truth.

Christmas is about the end of the endless night of ultimate hopelessness. It is the story of The Light breaking into human history. As such, the simplicity of small-church Christmas pageants are all we need to tell the story.

But for those who want to look past the dust jacket on the story, the questions and the answers are there. Before Jesus, God’s direct work with humanity had been limited to this smallish family turned nation that He had settled smack along the most important trade route of the ancient world. The bread basket of Egypt, the spices and riches of the East, traveled along this narrow way near the sea on their journey to Europe.

Rome fed off this route, as had numerous empires before it. Of all the places in the ancient world, the one most likely to be fought over, invaded, battered and beaten, was this one. Why did God put His people here?

My guess is that it was because the story of the Jews is not just the story of the Jews. It is the story of Jesus’ family. The Bible itself is, from the first page to the last, the story of Jesus, of God’s redemption of us, all of us, everywhere. He chose to send His redemption first through a man and his wife, then through a family and finally through a single nation.

When Jesus was born, He repeated the story and went back, once again, to a man and woman, a husband and wife. It seems that God always begins His beginnings with humanity with family.

The Chosen people were chosen, as God told Abraham, “to be a blessing.” They job was to bring that first flickering point of light to the world at large. The nation of Israel was in the one best place best situated for sending the message of redemption to the whole world. The location that made it a perilous location of great political and economic interest, also made it the perfect jumping-off place for spreading the Good News outward until it met itself circling the globe.

Thus Jesus, when He finally came, was a Jew, born to Jews in a vassal Jewish nation residing in the crook of the elbow of the ancient economy.

He was, from the beginning, the Light of the World. Not, notice, the light of the Jews. Jesus, a Jew, born of Jews, came for every person who walked the planet. Salvation came from the Jews, but it was for us all.

That is the meaning of the Epiphany. It is the underlying message of God calling three wise men to, as the hymn says, “traverse afar” in their quest to find Him. These men were not Jews. They were us, the unsaved sea of humanity that had been, up until then, standing outside the door.

The epiphany of the Epiphany is that we are part of the story now. Salvation came from the Jews, but it is no longer theirs alone. From the beginning of Jesus’ earthly life, He called all humanity to Himself. It began with three men who followed a star and it is unfolding to this day.

Pope Francis surprised the pundits this week by raising up cardinals from far-flung locations about the world, many of which are places where Christians suffer desperate persecution. The mustard seed is just being planted in some of these lands. Those cardinals are the successors to the wise men.

… the Gospel must be preached to all nations, Jesus told us.

And it will be.

And it is.

Like every other story of humankind, the story of our salvation begins with a man, a woman, and a baby. It begins with a family, and it ends with eternal life.

Mixed into this story is the tale of three wise men who “traversed afar” to pay homage to a newborn king laid in a manger in a stable. They visited the Romans’ vassal king of that land, King Herod, on their way to Him. In doing so, they alerted a ruthless and insecure man to a potential threat. Their indiscretion cost the lives of innocent children, executed by King Herod in a drive to safeguard his throne against prophecy. They were the trigger that sent Mary, Joseph and the baby Jesus into exile in Egypt.

Their part in the story of salvation, was germinal in every way. But the most important part of it is also the most often overlooked. The wise men were not Jews, they were not of the Chosen people. The blood of Abraham did not flow in their veins. But God called them and guided them and over a long journey led them … to Him.

In this way, the epiphany of the Epiphany is that we are welcome at the table now. The doors to God’s salvation opened wide on that night when He was born, allowing any who will take the step to enter in. It began with a star, a journey and a baby.

Because the wise men r us.

Why are You So Afraid of Subjective Reasoning?

 

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How Do We Know Christianity is the One True Worldview?

 

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Ravi Zacharias: Does Hell Prove that God is Cruel?

 

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Book Review: Accepting the Lordship of Christ, Gay Style

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To join the discussion about Gay and Catholic, or to order a copy, go here

I know a lot of people who are gay and Catholic, on both sides of the altar. Contrary to the media yammerings, being Gay and Catholic is something of a commonplace.

I’ve never personally known someone who was Catholic and gay who hated the Church the way that we hear they should. What I have seen is a number of people who are doing just like so many Catholics. They are obedient to the Church’s teachings to varying degrees, but they are sincere to the core in their longing for the transcendent love of God.

I know gay Catholics who are in loving sexual relationships. I know gay Catholics who have lived their lives and almost certainly will die in the closet. I know gay Catholics who have marriages, children, grandchildren and who live two lives, a secret one as gay and the one they present to the world and to their families as straight. I know gay Catholics who are single and, so far as I can tell, living celebate lives.

What I haven’t known until I came to Patheos was gay Catholics who openly discussed their sexuality in terms of their acceptance of the teachings of Catholic Church. I had not met the willingness to discuss their own gay-ness within an intellectual and lived framework of obedience to Christ in an open and honest way.

I had not, in short, met Eve Tushnet.

Eve, whether she puts it in these words or not, is striving toward the wonderful objective that Margaret Rose Realy states so beautifully, “Being pleasing to God.”

Margaret’s faith and her elucidation of that message have been a beacon to me in these days of my retreat, a light showing the way forward. When I read Eve Tushnet’s book, Gay and Catholic, I recognized that I was reading the message of a person who is also striving to “be pleasing to God” with her life.

There is no one story for how to apply the love and lordship of Christ to our lives. Each one of us has our uniqueness which we bring to that way of living. But “being pleasing to God” must — must — begin with accepting that Christ is the Lord of all life, and most particularly and most demandingly, of our own lives.

Jesus does not force us to follow HIm. He lets us choose. He lets us say no. He even, just as He did during His passion, lets us mock Him and attack Him and deny Him.

We chose to follow Christ, to make Him the Lord of our lives, each of us, of our own free will. Or we refuse.

Obfuscations and claims of following Christ without actual followership do not count in this choice. What matters is if you actually live out that choice on a daily basis. That means living lives that are profoundly counter-cultural. It does not matter what your culture is, you will not “fit” with its worldly zeitgeist if Jesus Christ is truly and absolutely the Lord of your life. It is not possible.

In that way, Eve Tushnet’s decision to accept a celebate life is no different from the many decisions that Christians all over the world must make. It certainly is not so fraught as the decisions to follow Him that Christians who are imprisoned and murdered for their faith are forced to make.

But the decision to give up her will for His will is Eve Tushnet’s gift of herself to Christ.

That, at bottom, is what accepting Jesus Christ as Lord means. It means making a free gift of yourself and your choices to Him. It is not possible to make such a radical commitment to Christ and still be comfortably aligned with the world. In this way, gay Catholics face the same choices as all other followers of Christ.

Eve Tushnet seeks to develop a paradigm of friendship as a way to live out the vocation of celebacy without inflicting the aridity of isolation and loneliness on oneself. In truth, friendships are the elixir of life, and once again, that applies to all of us. Katrina Fernandez, who struggles with the loneliness of a single mother, is just as much in need of loving friendships as the gay Catholic sitting in the pew in front of her.

Friendship, real friendship, is a lost art in our culture of immediate satisfactions and raging political divisiveness. That is a tragedy which reflects our deeper alienation from God.

I say this because the more you love God and the longer you walk with Christ, the more fully you see that we are all the same underneath our artificial differences. We are all scared and alone, pitted and stained, lost and isolated. We all crave the infinite and we all need forgiveness and love.

The rageful craziness of our society as it plunges into a steepening descent, is a manifestation of what happens when people seek these things inside themselves instead of finding them in God.

The antidote to this raw, keening alienation is the complete freedom of accepting that Jesus Christ is Lord, and by that I mean, that Jesus Christ is Lord of you.

For the gay person, no less or even no different, from the rest of us, that means laying the whole of ourselves, including our sexuality, on the altar of His love. But that does not mean that gay people should live lives of solitary confinement inside their gayness.

We were made by a triune God Who understands fellowship, Who made us for fellowship, with one another and with Him.

In Gay and Catholic, Eve Tushnet begins the discussion about how this fellowship might look for a celebate gay Catholic. I don’t think her suggestions are the final discussion about this. I think they are the beginning of a great dialogue, which, if it is to be truly meaningful, must be based on the acknowledgement that this need applies to far more people than just those with homosexual orientation. It is a human discussion, about universal human needs.

We were made for God, and for one another. Friendship is a human need that is probably stronger and certainly more persistent than our sexual longings.

I like Gay and Catholic so much that I’ve bought copies to give to gay Catholic friends of mine. I am interrupting my retreat to write this review because I think that Gay and Catholic begins a discussion that is long overdue and which we desperately need to have.

Synod on the Family: What Do They Mean by Gradualism?

 

We’re getting snippets of this, and snippets of that out of the Synod on the Family.

One word that has appeared and is floating around like one of those word bubbles above characters heads in a cartoon is gradualism. Even John Allen over at Crux, has made note of the sudden uptick in gradualism talk. “Gradualism … seemed on the verge of being stricken fem the official lexicon, is back with a vengeance,” he tell us. 

Unfortunately, ordinary pew-sitting Catholics like me have been pummeled and pounded with moral relativism these past few years. We’ve had the cant of what’s-happening-now talking-head theology thrown in our faces as we’ve been called everything from bigots to birdbrains for attempting to stay true to the Church’s teachings. In times like this, the sudden employment of the word “gradualism” by our bishops as they talk about those teachings fills us with anxiety.

Are our religious leaders going to pull the rug out from under us and announce that the teachings we’ve given real emotional blood to support are now as relative as the larger society has told us they are? The anxiety, which runs deep in a lot of hearts, is that our bishops are going to end up playing us for chumps for having believed them in the first place.

I’m no theologian, but I think — emphasis think — that gradualism, as it applies to Catholic teaching is that you don’t have to be all the way home to perfection or order to be on your way there. It sounds like shorthand way of saying that we are all on a journey in this life, and, in terms of our walk with Christ, we fall down a lot and have to get back up.

The easiest way I can explain what I’m trying to say is to describe my own self at the time of my conversion experience. I had committed the whole library of serious sins. I could go down the Ten Commandments and tick them off. Took the Lord’s name in vain? Check. Bore false witness? Check. Killed innocent people? Done and done.

I was rotten with sin, but the only sin I believed was a sin happened to be something that neither the press nor most of my friends know about. I confessed it to my priest and I’ve certainly taken it to God. I think I’ll let that ride and not confess it here.

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Suffice it to say, that I believed I had done something cruel to another person and I was grieved to my core over it. So grieved that, after 17 years of telling God to buzz off, I reached out to Him. “Forgive me,” was all I said, but it was enough.

I experienced a homecoming that puts the welcome given the prodigal son to shame. I was, as Protestants say, washed clean in the Blood of the Lamb.

Buutttttt … I stil didn’t know my other sins were sins.

I know that sounds daffy.

But I had lived by my own lights, been my own little g god for so long, drunk so many gallons of my own Kool-Aid that I honestly believed that, say, abortion, was a positive good that saved women’s lives. I believed that right down to the ground. No questions. No doubts.

I could go on for a long time, cataloguing what I didn’t know about my own sinful state. But the point I’m making needs no further explication, and here it is:

God accepted me just exactly as I was.

Let me say that again: God accepted me just exactly as I was. 

I didn’t have to go to the spiritual dry cleaners and get all spiffed up to be acceptable to Him and loved by Him.

I didn’t need to have my nose rubbed in my sins and be humiliated for them.

I didn’t even need to know what my sins were.

All I had to do was say “yes” and God loved me from death to life in an instant of overwhelming grace.

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The interesting part is that He didn’t start educating me right away. At first, it was like a honeymoon of sorts. I fell blindly and absolutely in love with Jesus and He loved me back. I felt so free, clean and loved.

And I was.

Gradually, this Being (Who I did not understand at the time was the Holy Spirit) Who had been walking with me since I said “Forgive me,” began to show me my sins. It was gently done. He would show me something I had done, and I would realize that it was wrong.

It was — get ready for this now — almost a year and a half before He raise the question of abortion, and then it was as gently done as all the rest. Just, this is wrong.

A lot came later, but once again, this suffices for the point I’m trying to make.

Gradualism is not just a theological construct. It is a lived reality. What I experienced when the Holy Spirit began the process of re-shaping me into what He wanted me to become, what He had always intended me to be, was God’s own gradualism.

He can knock you flat just as He did me. But when He picks you up, it’s like a mother holding her own precious child. He does not expect you to “get” it all at once, even more than I expected my newborn babies to hop down off the delivery table and start tap dancing.

I knew, and God knows, that we learn slowly or not at all.

And, perhaps more to the point, we learn when the time is right for us to do it.

This gradualism I describe does not say that God’s Word, His Gospels and His Righteousness are relative. They are not. In fact, they are so absolute that none of us can live up to them. That is the reason for the Cross. It is why God had to become human and suffer what we suffer and die as we die to open a way out of our lostness for us.

We can never live up to God’s absolute righteousness. Thanks be to God, we don’t have to.

We are, all of us pilgrim people on the road through this life and into the next one.

Gradualism is simply the acknowledgement of two things:

1. None of us is righteous is His sight, and,

2. He accepts us just as we are.

What we must do — what we must do — is trust Him and give Him our lives and our wills. We must let Him shape us into what we were meant to be, one gradual step at a time. If we presume on His mercy to declare that we do not need to change, that our sins are not sins, then we refuse Him and we will die the ultimate death.

God accepted me just as I was, and then He began to slowly change what I wanted to be. He showed me my sins and I reacted by believing Him and letting Him change me, from the inside out.

That is the key to salvation.

It is also why gradualism is not relativism. Gradualism does not say that sins are not sins. It simply says that we are, all of us, at whatever stage in our Walk with Christ, in need of improvement.

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Do not take the concept of gradualism and mis-use it as a get out of jail free card that allows you to willfully continue in your sins and thumb your nose at the Gospels. That is a fearful and, if it’s not given up, fatal sin. “God is not mocked,” St Paul told us, and those who claim God’s forgiveness as a fiat to sin are mocking God.

Gradualism is not relativism, although I suspect it will be bandied about as if it was. Gradualism is simply a word expressing what the old hymn, Just As I Am, expresses. It does not teach that sin is not sin. What it teaches is that the hopelessness of our sins need not be our story.

We can be washed clean of our sins by the Blood and water that flowed from Jesus’ side. We can become true pilgrims who are walking faithfully with Him on the Narrow Way that will lead us to Glory.

Gradualism tells us that we don’t have to get perfect to go to God. That, no matter what we’ve done, we can change and become new creatures in Him.

Because the same Jesus Who told us He was the Way, also promised that He would make all things new.

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Fr Alexander Lucie-Smith takes his own view of gradualism here

Miriam Ibrahim Interview: My Faith was the Only Weapon I Had

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Miriam Ibrahim gave an interview to Megan Kelly. I pray that Holy Spirit will give each of us faith of this calibre.

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Pope Francis: If You Feel the Call to be a Missionary, Do It!


Pope Francis seems to be talking about missionaries who cross borders to share the Gospel. I agree with what he says about that. But I’d like to add that we need courageous people who will be missionaries for Christ to our own fallen culture, here in the “Christian West.”

Do you hear the call to speak more about your faith? Is God asking you to share Jesus with those around you? That is a tough call, but we all have received it by virtue of our own salvation.

We have the way to eternal life. If we do not share it with those who are perishing, we are not being polite, we are being terribly selfish.

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