For God is not the author of confusion but of peace, as in all the churches of the saints. - 1 Corinthians 14:33
Truly, the church was more like heaven in Paul’s time, because the Spirit governed everything and moved each one of the members in turn. But now it seems we have only the symbols of those gifts. We also have only two or three speaking in the service, but these are only a pale shadow of what prevailed then. The present church is like a woman who has fallen from her former, prosperous days and who retains only the outward signs of that prosperity, displaying the boxes and caskets in which she kept her wealth, but which are now empty. This is true not only in the matter of gifts but in life and virtue as well.
- John Chrysostom
Read more commentaries at https://catenabible.com/com/584c89a19ac03ecd4b8e5e9e
Truly, the church was more like heaven in Paul’s time, because the Spirit governed everything and moved each one of the members in turn. But now it seems we have only the symbols of those gifts. We also have only two or three speaking in the service, but these are only a pale shadow of what prevailed then. The present church is like a woman who has fallen from her former, prosperous days and who retains only the outward signs of that prosperity, displaying the boxes and caskets in which she kept her wealth, but which are now empty. This is true not only in the matter of gifts but in life and virtue as well.
- John Chrysostom
Read more commentaries at https://catenabible.com/com/584c89a19ac03ecd4b8e5e9e
Catena Bible & Commentaries
John Chrysostom on 1 Corinthians 14:33 - Catena Bible & Commentaries
Truly, the church was more like heaven in Paul’s time, because the Spirit governed everything and moved each one of the members in turn. But now it seems we have only the symbols of those gifts. We also have only two or three speaking in the service, but…
Путь к смыслу — волевое установление порядка посреди вечного движения подлунного мира. Это ограждение виноградника, где за стенами, защищенные от свирепства неукротимой стихии, произрастают ягоды для самых лучших вин. И каждое древо, посаженное у воды, приносит плод свой во времена свои. В конце концов, это возведение посюстороннего в степень совершенства: вечное обновление. Обновление вкуса, обновление новизны, обновление искренности и решительности идти от реального и профанного к реальнейшему и сакральному. И это уж точно не конформизм травы перед силой ветра и не угождение свирепому тирану-желанию. Это обновление подобное скорее обновлению монашеских обетов, жертвенное в своей сути. Только тогда чаша моя преисполнена, ибо Господь пасет меня на злачных пажитях17.10.2023
Ибо кому другому некогда было сказано: "Я за тебя молил, Петр, дабы не оскудела вера твоя"? А посему вослед идущее взыскивается с наследующего Петру: "И ты некогда, обратившись, утверди братьев твоих" (Лк, XXII, 32)
св. Бернард Клервосский
св. Бернард Клервосский
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3. Нужно и сие присовокупить, да никто из епископов не приходит из своей области во иную область, в которой есть свои епископы, разве только будет позван от братии, находящейся в оной, да не возомнимся затворять двери любви. Подобает же и сие предусмотреть: если в коей области кто-либо из епископов имеет дело с братом своим и соепископом, то ни один из них да не призывает в посредники епископов из иной области. Если же кто из епископов в некоем деле окажется осуждаемым, но возомнит себе не неправое иметь дело, а праведное, да и снова возобновится суд, то, если угодно вам, любовью почтим память Петра Апостола, и да напишется от сих судивших к Иулию, епископу Римскому, да возобновится, если потребно, суд чрез ближайших к той области епископов, и да назначит он рассмотрителей дела. Если же обвиняемый не возможет представить дела своего требующим вторичного суждения, то единожды присужденное да не нарушается, но, что сделано, то да будет твердо.
Сардикийский Собор (343 г.), канон 3.
Сардикийский Собор (343 г.), канон 3.
The Christian vision of anthropology sees sexuality as a fundamental component of one’s personhood. It is one of its mode of being, of manifesting itself, communicating with others, and of feeling, expressing and living human love. Therefore, our sexuality plays an integral part in
the development of our personality and in the process of its education:
“In fact, it is from [their] sex that the human person receives the characteristics which, on the biological, psychological and spiritual levels, make that person a man or a woman, and thereby largely condition his or her progress towards maturity and insertion into society”.6
As each person grows, “such diversity, linked to the complementarity of the two sexes, allows a thorough response to the design of God according to the vocation to which each one is called”.
«Мужчиной и женщиной сотворил их», Дикастерия доктрины веры
the development of our personality and in the process of its education:
“In fact, it is from [their] sex that the human person receives the characteristics which, on the biological, psychological and spiritual levels, make that person a man or a woman, and thereby largely condition his or her progress towards maturity and insertion into society”.6
As each person grows, “such diversity, linked to the complementarity of the two sexes, allows a thorough response to the design of God according to the vocation to which each one is called”.
«Мужчиной и женщиной сотворил их», Дикастерия доктрины веры
Forwarded from Scholastic Answers
"At the heart of this [priestly] identity, configured to the Lord Jesus, is celibacy. Priests are celibate - and they wish to be - simply because Jesus was celibate. The requirement of celibacy is not primarily theological, but mystical: may this be understood by he who is able (cf. Mt 19:12)."
-Message sent on behalf of the Holy Father Francis by Cardinal Secretary of State Pietro Parolin for the meeting of Seminarians of France in Paris, 1st December 2023
-Message sent on behalf of the Holy Father Francis by Cardinal Secretary of State Pietro Parolin for the meeting of Seminarians of France in Paris, 1st December 2023
Forwarded from Scholastic Answers
RECENT STATEMENT FROM POPE FRANCIS, CELIBACY, EASTERN CATHOLICISM, AND THE MYSTICAL LIFE
"At the heart of this [priestly] identity, configured to the Lord Jesus, is celibacy. Priests are celibate - and they wish to be - simply because Jesus was celibate. The requirement of celibacy is not primarily theological, but mystical: may this be understood by he who is able (cf. Mt 19:12)."
This quote from the Holy Father (through Cardinal Parolin) is actually quite an important statement of his view of celibacy. We can draw forth two very important conclusions from it.
1. The Latin practice of priestly celibacy is superior to the Eastern practice of engaging in the marital use as a priest. This, of course, is not to say that the Eastern practice is "wrong" in any way (this would be to imugne the Church who calls it holy and allows its practice), rather this is to say it is intrinsically "not the best practice," for, Celibacy is a greater conformity to Jesus Christ (something which is even recognized in Eastern praxis concerning the Episcopate and Monasticism).
2. This also demonstartes the universal scope of "celibacy," i.e., in the practice of the spirit of the counsels by affective and even effective celibacy. For, if there is a universal call to the mystical life and celibacy is a certain accidental means for acquiring the perfection of charity that causes one to progress in the mystical life, then there can be nothing less than a universal call to celibacy, WHICH IS EXEMPLIFIED IN THE LIFE OF THE PRIEST.
This is what St. John Paul II meant when he said that "in this way the Bishops can lead by their example not only those members of the Church who are called to follow Christ in the consecrated life but also priests, to whom the radicalism of holiness in accordance with the spirit of the evangelical counsels is also proposed. Indeed, this radicalism is incumbent on all the faithful, including lay people..."
This "radicalism" is the example of radical obedience to the counsels for the sake of the perfection of Charity, that is incubant on all the faithful in accordance with their state in life. This is seen most perfectly in the life of the Bishop, then in consecrated life, and most intimately to us in the priests who we see before us.
As the Catechism teaches, "Christ proposes the evangelical counsels, in their great variety, to every disciple. The perfection of charity, to which all the faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God." (CCC 915)
It is in their celibacy that Priests respond to the call of Presbyterorum Ordinis to "gently persuade everyone to the fulfillment of the duties of his state of life, and to greater progress in responding in a sensible way to the evangelical counsels.
This "perfection of the mystical life" that the Holy Father mentions is stated in the Catechism (referring to St. Thomas' teaching) as the "perfection of charity," which I reference above. It states that "Besides its precepts, the New Law also includes the evangelical counsels. The traditional distinction between God’s commandments and the evangelical counsels is drawn in relation to charity, the perfection of Christian life. The precepts are intended to remove whatever is incompatible with charity. The aim of the counsels is to remove whatever might hinder the development of charity, even if it is not contrary to it." (CCC 1973)
If there is a universal call to the mystical life, to charity, to holiness, then there is a universal call to the perfection of these in the practice of celibacy in accordance with our state in life, which is exemplified before us in the priest.
"At the heart of this [priestly] identity, configured to the Lord Jesus, is celibacy. Priests are celibate - and they wish to be - simply because Jesus was celibate. The requirement of celibacy is not primarily theological, but mystical: may this be understood by he who is able (cf. Mt 19:12)."
This quote from the Holy Father (through Cardinal Parolin) is actually quite an important statement of his view of celibacy. We can draw forth two very important conclusions from it.
1. The Latin practice of priestly celibacy is superior to the Eastern practice of engaging in the marital use as a priest. This, of course, is not to say that the Eastern practice is "wrong" in any way (this would be to imugne the Church who calls it holy and allows its practice), rather this is to say it is intrinsically "not the best practice," for, Celibacy is a greater conformity to Jesus Christ (something which is even recognized in Eastern praxis concerning the Episcopate and Monasticism).
2. This also demonstartes the universal scope of "celibacy," i.e., in the practice of the spirit of the counsels by affective and even effective celibacy. For, if there is a universal call to the mystical life and celibacy is a certain accidental means for acquiring the perfection of charity that causes one to progress in the mystical life, then there can be nothing less than a universal call to celibacy, WHICH IS EXEMPLIFIED IN THE LIFE OF THE PRIEST.
This is what St. John Paul II meant when he said that "in this way the Bishops can lead by their example not only those members of the Church who are called to follow Christ in the consecrated life but also priests, to whom the radicalism of holiness in accordance with the spirit of the evangelical counsels is also proposed. Indeed, this radicalism is incumbent on all the faithful, including lay people..."
This "radicalism" is the example of radical obedience to the counsels for the sake of the perfection of Charity, that is incubant on all the faithful in accordance with their state in life. This is seen most perfectly in the life of the Bishop, then in consecrated life, and most intimately to us in the priests who we see before us.
As the Catechism teaches, "Christ proposes the evangelical counsels, in their great variety, to every disciple. The perfection of charity, to which all the faithful are called, entails for those who freely follow the call to consecrated life the obligation of practicing chastity in celibacy for the sake of the Kingdom, poverty and obedience. It is the profession of these counsels, within a permanent state of life recognized by the Church, that characterizes the life consecrated to God." (CCC 915)
It is in their celibacy that Priests respond to the call of Presbyterorum Ordinis to "gently persuade everyone to the fulfillment of the duties of his state of life, and to greater progress in responding in a sensible way to the evangelical counsels.
This "perfection of the mystical life" that the Holy Father mentions is stated in the Catechism (referring to St. Thomas' teaching) as the "perfection of charity," which I reference above. It states that "Besides its precepts, the New Law also includes the evangelical counsels. The traditional distinction between God’s commandments and the evangelical counsels is drawn in relation to charity, the perfection of Christian life. The precepts are intended to remove whatever is incompatible with charity. The aim of the counsels is to remove whatever might hinder the development of charity, even if it is not contrary to it." (CCC 1973)
If there is a universal call to the mystical life, to charity, to holiness, then there is a universal call to the perfection of these in the practice of celibacy in accordance with our state in life, which is exemplified before us in the priest.
Forwarded from Scholastic Answers
This is specifically referenced in Lumen Gentium regarding the Counsel of Poverty, which is equally applicable with Celibacy, "all the faithful of Christ are invited to strive for the holiness and perfection of their own proper state. Indeed they have an obligation to so strive. Let all then have care that they guide aright their own deepest sentiments of soul. Let neither the use of the things of this world nor attachment to riches, which is against the spirit of evangelical poverty, hinder them in their quest for perfect love. Let them heed the admonition of the Apostle to those who use this world; let them not come to terms with this world; for this world, as we see it, is passing away."
SOURCE: Message sent on behalf of the Holy Father Francis by Cardinal Secretary of State Pietro Parolin for the meeting of Seminarians of France in Paris, 1st December 2023
SOURCE: Message sent on behalf of the Holy Father Francis by Cardinal Secretary of State Pietro Parolin for the meeting of Seminarians of France in Paris, 1st December 2023
Forwarded from Pure World Truth
Oh my gosh! Why does the Bible say you can bless cursers and persecutors?! I thought we can't bless sin!! 😡
"Bless them that curse you, and pray for them which despitefully use you." (Luke 6:28)
"Bless them which persecute you: bless, and curse not." (Romans 12:14)
This is scandalous.
"Bless them that curse you, and pray for them which despitefully use you." (Luke 6:28)
"Bless them which persecute you: bless, and curse not." (Romans 12:14)
This is scandalous.