On the day of the spectacular descent of the Holy Spirit at Pentecost, the Apostles were so filled with strength and courage, that Saint Peter went out and converted three thousand people that very day with his preaching. From these conversions we have the first ecclesial testimony: ‘They devoted themselves to the teaching of the apostles and to the communal life. […] All who believed were together and had all things in common’ (Acts 2: 42–44).
In a previous study, we analyzed a reference that Francis presented in number 159 of Amoris Laetitia. Taken from a catechesis of Pope John Paul II, July 14, 1982, this reference was truncated in its essential theological dimension. Consequently, having silenced what Pope John Paul II had affirmed in recalling that virginity and celibacy are based on an option for the sake of the “kingdom of Heaven” (Mt 19:12), Francis prompts a one-sided interpretation.
In reading Saint Augustine’s The City of God, we get the sensation that he was writing for our days; not what he wrote on the city of God itself, but rather, the city of the evil one as he describes it.
In his diabolical quest to destroy the Church at its very foundations, the infernal enemy has made varied and frequent onslaughts against all the Sacraments, from first to last. The heretic Wycliffe attacked that of Penance, which is a powerful aid for sinners to reach heaven: he denied the divine character of the institution of auricular confession while also affirming that it is of no use to the contrite. Following in his footsteps, Peter Martinez of Osma taught that contrition is all that is needed to attain the pardon of sins. Luther, in turn, discarded confession altogether as a ‘slaughter of consciences’. His contempt for auricular confession would be shared by Protestants to this day. Rationalists and unbelievers alike also never cease to insist that confession is nothing but a priestly invention for tormenting souls.
Today, other means and affirmations are employed to challenge this Sacrament and the sound doctrine that the Divine Savior bequeathed to us, lovingly safeguarded by Tradition and the Church’s infallible Magisterium.
Is the sacrament of Penance valid without the confession of one’s sins? It is known that only the mute and hearing-impaired are permitted to confess by means of signs and gestures. But does that make it licit to omit the verbal declaration of our sins in confession out of shame, fear, or some other difficulty we may be experiencing? Can we receive God’s pardon by simply presenting ourselves to the priest with contrition?
Let us review what pure and sound doctrine has to teach on the matter. And let us recall exactly what evils await those who profane this sacred Sacrament, and the end they will meet in eternity. Click here to read the complete Study…
A well known fact in the life of Saint Joan of Arc occurred when she was interrogated by the inquisition. When questioned as to whether or not she was in the state of grace, her answer reflected wisdom, truth and faith: ‘If I am not, may God put me there; if I am, may God keep me so.’
Last August, Francis commented on the famous ‘Bread of Life’ discourse narrated in the sixth chapter of the Gospel of Saint John.
Who hasn’t passed through the sad situation of assisting a beloved one in their last moments? When finally he or she passes away, we continue to suffer as we contemplate their body, inert, but still loved….But, death is cruel – for it’s not satisfied to just take away life…if we don’t bury the body, a dangerous decay occurs, putting the health of the others at risk.
Ever since the beginning, God established matrimony as an indissoluble alliance and granted it a blessing that was “not forfeited by original sin, nor washed away by the flood.” In elevating matrimony to the dignity of a sacrament, Jesus Christ not only made this union more indissoluble and holy, but also willed that it reflect His own fidelity to the Church.
‘You water the hills from your lofty abode; the earth is sated with the fruit of your works’ (Psalm 103:13). This simple material reality presented by the sacred text – of rain that irrigates the mountains, giving rise to springs and streams that in turn water the Earth – was chosen by the Angelic Doctor for his inaugural lecture at the University of Paris.
When, to a pitcher of water, a tiny drop of poison has been added, no one would claim that it is suitable to drink. This is true also of our spiritual life, in which it is not justifiable to choose the path of mediocrity, establishing a compromise between the pure water of virtue and the poison of sin.