Bread of Life

 this is the bread that comes down from heaven so that one may eat it and not die. (john 6: 50)
I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood; you have no life in you. (John 6: 53)

Wednesday, April 15, 2015


Is Transgenderism a Mental Disorder or a Right?  

By Deacon Keith A Fournier

8/24/2014 (7 months ago)

Catholic Online (

 Gender is a gift. It is also a given. The dangers of the Gender Identity Movement are becoming increasingly clear. 

In a culture where freedom has been redefined as a right to choose anything and liberty has degenerated into license, the newspeak of the age has declared the instrumental use of the body of another to be sexual freedom. It is not freedom. It turns people into objects of use and degrades the dignity of human sexuality.

Sadly, the same spirit of the age fails to recognize the integral unity of the human person, body, soul and spirit, and has turned the human body into a machine with parts which the revolutionaries think can simply be interchanged. Removal of genitals and attachment of artificially constructed ones which are absolutely incapable of ovulation or conception, does not change the structure of reality.

The removal constitutes mutilation and the construction of artificial organs with no reproductive function does not alter the gender or sex of the person. Medical science confirms that our identity as male or female affects even our brains. In addition, even the physical appearance must be sustained by massive doses of synthetic hormones.


Friday, April 3, 2015


by Trent Beattie on Sep 02, 2013 in Featured, Live in Christ

Years ago, a caller asked a radio host what to do regarding her father. He wasn’t around while she was growing up, and his absenteeism hadn’t changed now that she was an adult. Despite his caring words on the phone, he wouldn’t actually follow through by visiting his daughter in person. The distraught daughter called in and wanted to know what to do.

What the host said shocked me.

Instead of assuring the caller that her father loved her, but that he had his own problems to deal with, the host declared bluntly that the caller’s father did not love her. Huh? I wondered how someone could say something so unkind, and in such a public manner. Yet, the more I thought about it, the more I came to realize…it was true.

If the caller’s father really loved her, he wouldn’t just say nice things; he would actually do something. We’re told in Matthew 21 of two sons: one who said he would not work in the vineyard, but later did; the other who said he would, but did not. Despite the second son’s affirmative words, only first son did his father’s will. Jesus summarizes the whole concept succinctly in John 14:15: “If you love me, you will keep my commandments.”

So, the caller’s father did not actually love her. Yet, as bad as that sounds initially, that wasn’t her real problem. Her real problem was that she continued to expect him to love her. When her expectations were cruelly opposed again and again, she would feel renewed pain. The remedy to this pain was to accept what the host said: her father did not love her. Once that acceptance took place, she would be freed to deal with whatever happened or what didn’t happen.

Venerable Fulton Sheen commented many years ago that “Nothing creates a vacuum like wanting to be loved. To demand love is to lose love. A selfish heart creates its own vacuum.” By insisting on someone treating us in a certain way, we almost guarantee our own unhappiness, because we’re setting up an artificial standard that we do not have control over.

Expecting something and getting nothing, makes someone sad. Expecting nothing and getting nothing, makes no difference. Even expecting nothing and getting something will probably lift one’s spirit a little, but it won’t affect it too much, because happiness (or contentment) is correctly identified as an internal condition, rather than the possession of external things.

Before anyone gets the idea that this is stoicism or fatalism, take a look at another insight from Sheen: “Contentment has no kinship with fatalism, which refuses to plan or act [out of] the belief that nothing can be altered.” He further explained, “We do everything we can, as if all de pended on us, but we trust in God as if everything depended on Him. The talents we have must be put to work, but if they yield only a certain return, we do not murmur because the return is not greater.”

We do all we can to achieve our goals, but we don’t place our happiness in the attainment of those goals. We realize that happiness is not a matter of getting things, but of giving our best effort along the way, and accepting everything as a blessing from God. Then we become control freaks in the best sense of the term: We are in complete control of our happiness, because we don’t let people or things outside us determine our outlook on life.

The answer to the all-important question, “How do I find happiness?” is simply, “Stop looking for it.” The slightly longer answer is, “Stop looking for it where it cannot be found. The one and only place where happiness is ultimately found is in God. Nothing short of the infinite will bring about true happiness, and the way to gain God is by letting go of everything else.”

Sheen taught that “It is one of the paradoxes of creation that [we] gain control by submission.” When we stop trying to dictate to God what His laws should be, and when we stop trying to control the actions of others, we gain real control over our lives, which makes true happiness possible. Sheen has more to say on this topic in the newly-released book called Finding True Happiness. It is a short, simple, and salutary work that everyone, Catholic or not, would do well to read.

In addition to assembling Finding True Happiness, Trent edited Saint Alphonsus Liguori for Every Day. He is also the author of Scruples and Sainthood: Accepting and Overcoming Scrupulosity with Help of the Saints.

Tuesday, March 24, 2015


Introduction to the Greek Apologists

Parallel with the increasing influence of Christianity as a religion distinct from Judaism, the second century saw, along with sporadic State persecutions and anti-Christian riots, the publication of numerous works of anti-Christian literature. While Christianity would in subsequent centuries be plagued by conflicts caused by various heresies, attacks on the Faith in the second century came more often from pagans, Gnostics, Jews and Judaizing Christians (Christians who insisted on observance of the Mosaic Law).

These attacks took the form of both intellectual criticism and slander of Christian morals. Common rumors had Christians committing incest, ritual infanticide, engaging in orgies at their worship gatherings, and (because of the Eucharist) cannibalism. In addition to this, Christianity was often considered a threat to the State.

Much of the anti-Christian literature of the period is lost, so that most of what we know of it is from references and quotations in early Christian writings.

Foremost among the anti-Christian intellectuals of the second century were the satirist Lucian of Samosata and the philosopher Fronto of Cirta, who taught the Emperor Marcus Aurelius. By far the greatest, however, was Celsus, a distinguished Platonist philosopher who studied the Old and New Testament in order to attack them. His lengthy work The True Discourse was a formidable assault on Christianity from both Jewish and pagan perspectives, most of which has been reconstructed from excerpts in a refutation by the Church Father Origen.

There was great need, then, for Christian men of letters to defend the Faith against outside attacks. The earliest such writers are known as the Greek Apologists. They not only defended against the negative charges but sought to prove Christianity as the one true faith and all other religions as false (or in the case of Judaism, to show the temporary nature of the Mosaic Law and its fulfillment in Christianity).

While the earlier Christian writers had written chiefly for the benefit of the faithful, “with the Greek Apologists the literature of the Church addresses itself for the first time to the outside world and enters the domain of culture and science” [Quasten, Patrology Vol. I, p. 186].

These writers were typically more educated than the writers of the Apostolic era, and many were schooled in classic Greek literature and philosophy (Latin had not yet become a philosophical language). Indeed, among the Greek Apologists were the earliest Christian philosophers, who not only strove to show that Christian beliefs were philosophically rational, but asserted that Christianity was “divine philosophy” far above any other.

Yet in their engagement with pagan thought, they affirmed the seeds of truth they saw there, and their discoveries of common ground between Christianity and Platonism would have enormous consequences for the development of Christian theology and philosophy alike. Christian thinkers would not only adapt pagan philosophy for their own purposes, but would soon develop unique philosophical insights in the course of explaining and defending Christian doctrine. Special attention would be given to issues of causation (because of the Trinity), free will, and language. (I borrow this last observation from Dr. Peter Adamson’s discussion of early Christian philosophy on his superlative podcast, the History of Philosophy without Any Gaps.)

Below are discussed a few of the earliest works of the Greek Apologists.


Quadratus, a native of Asia Minor, was the first Christian apologist, and may have been a disciple of the Apostles. He presented an apology to the Emperor Hadrian (117-138) on the occasion of his visit to Athens (c. 124), the goal of which was to convince him to outlaw persecution of Christians. Only a fragment of this work survives, quoted by Eusebius:

Our Saviour's works, moreover, were always present: for they were real, consisting of those who had been healed of their diseases, those who had been raised from the dead; who were not only seen whilst they were being healed and raised up, but were afterwards constantly present. Nor did they remain only during the sojourn of the Saviour on earth, but also a considerable time after His departure; and, indeed, some of them have survived even down to our own times.

Aristides of Athens

Nothing is known of Aristides save that he seems to have been a philosopher in Athens. Like Quadratus, Aristides wrote an apology dedicated to a Roman Emperor – some ancient sources say Hadrian, but most scholars have concluded from internal evidence that it was Antoninus Pius (138-161), who took the nickname “Hadrianus.” Thus the work is typically dated at the beginning of Anoninus Pius’s reign, c. 140.

The Apology was at first only known from a fragment of an Armenian translation in a 10th-century manuscript. But when a full Syriac translation was discovered in 1889, scholars realized that the Greek text was extant after all, as chapters 26 and 27 Barlaam and Josaphat, a religious novel spuriously attributed to the last of the Church Fathers, St. John Damascene. Since Quadratus’s Apology is not extant, Aristides’s work is the earliest extant Christian apology.

Aristides is more of a philosopher than any Christian writer we have encountered thus far. Through meditation on the created world he has discovered some characteristics of God. He admits that God is “unsearchable in his nature” and that it is not possible for men to comprehend Him fully; accordingly, his statements about God are mostly negative – for example, when he says God is perfect, he explains that this means God is without defect and needs nothing. God is the one who moves all of nature, and logically, that which moves is greater to that which is moved. Therefore God must not be of the world: he is “not born, not made, an ever-abiding nature without beginning and without end, immortal, perfect, and incomprehensible.”

According to this understanding of God, he sets out to appraise the religions of men, which he divides into four categories – that of the barbarians, that of the Greeks, that of the Jews, and that of the Christians. As for the barbarians, their religion is base because they worship idols, the work of men’s hands, which even need to be guarded lest they be stolen away – yet that which guards is surely greater than that which needs to be guarded. It is likewise irrational to worship the elements or the sun, all of which are changeable and do not rule themselves; and for the same reason, men themselves should not be worshipped as gods.

Aristides goes through the entire Greek pantheon and, examining the stories and characteristics of the Greek deities, showing how absurd it is to think that such immoral and otherwise imperfect beings could be divine. He cleverly argues that the Greeks have themselves condemned their gods by their laws, for if their laws are good, then their gods, who break the laws, are evil. He chides even the greatest of the Greek philosophers, who had some idea of a spiritual, ineffable God, yet were so foolish as to defend sacrifice to idols. He is even less lenient in a digression about the Egyptian religion, which is so “base and stupid” as to incorporate animals and plants into its pantheon.

Aristides commends the Jews for their higher understanding of God and praises many of their virtuous customs. Yet he says their worship pays more homage to angels than to God and is too focused on externals.

Alone among the peoples, it is the Christians who have searched and found the truth. Aristides describes and praises Christian morality, charity, humility and prayer. In conclusion, the Emperor is urged not to believe slanders against them, to cease persecuting them, and to read the Christian writings with the aim of becoming a Christian himself.

Aristo of Pella

Sometime between 135 and 175, the Jewish Christian Aristo of Pella (a town in Palestine) wrote the first apology for Christianity against the Jews – a Discussion between Jason and Discussion between Jason and Papiscus Concerning Christ. .

In this dialogue, Jason, a Jewish Christian, argues that the Jewish Messianic prophecies apply to Jesus. His interlocutor, the Alexandrian Jew Papiscus, attempts to refute him “with no common ability” (to use Origen’s description), but in the end acknowledges Christ as the Son of God and begs to be baptized.

The work is, unfortunately, lost. Jerome quotes it as evidence of the Jewish objection to the idea of God dying on a cross – St. Paul’s scandalum crucis (Gal. 5:11). Celsus, in his True Discourse, attacks it for its allegorical interpretation of the Old Testament, and this has led some to conclude that the work is of Alexandrian origin (allegorical interpretations were used frequently by both Jews and Christians in that city).

The Epistle to Diognetus

The author of the Epistle to Diognetus is unknown. It used to be ascribed to St. Justin Martyr, but its style makes this unlikely. There have been too many theories about its authorship to list here; one such attributes it to St. Hippolytus of Rome, which would date the work to the beginning of the third century. Another attributes it to Aristides. A more recent theory is that this work is in fact the lost Apology of Quadratus, which would fit what little we know about him, especially since the author of Diognetus calls himself a “disciple of the Apostles.” However, the fragment of Quadratus quoted by Eusebius does not appear in this work.

Whoever the author was, he must have been classically trained. The great patrologist Johannes Quasten pays tribute to his literary prowess:

The epistle deserves to rank among the most brilliant and beautiful works of Christian Greek literature. The writer is a master of rhetoric, his sentence structure is full of charm and subtly balanced, his style limpid. The content reveals a man of fervent faith and wide knowledge, a mind thoroughly imbued with the principles of Christianity. The diction sparkles with fire and vitality. [Patrology Vol. I, p. 251-252].
The work is an apology in the form of a letter to a pagan of high rank, Diognetus (probably a pseudonym). The letter is a response to Diognetus’s questions about the Christians, which the author enumerates at the beginning:
‘Who is the God in whom they trust’, you wonder, ‘and what kind of cult is theirs, to enable them, one and all, to disdain the world and despise death, and neither to recognize the gods believed in by the Greeks nor to practice the superstition of the Jews? And what is the secret of that strong affection they have for one another? And why has this new blood or spirit come into the world we live in now, and not before?’ [Quasten’s translation, Patrology Vol. I, p. 249-250]
In explaining why Christian worship differs from both pagan and Jewish practices, the author shows that the pagan idols, made of senseless and perishable matter, are not worthy of worship. He criticizes what he sees as the Jewish tendency to offer God sacrifices and burnt-offerings as though He could need such things; he also attacks some Jewish customs, such as their “scrupulosity” concerning food and their “superstition” about the Sabbath, which falsely accuses God of forbidding good deeds on the day of rest.

The most wonderful part of the epistle is an eloquent description of how Christians live in the world (chapters V and VI):

For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners.
As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives.
They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.
To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures.
The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.

The author shows how God came not (as might be expected) to dominate and compel men, “for violence has no place in the character of God,” but lovingly to persuade them and reveal to them His true essence, of which the pagan philosophers were ignorant. The Son came late in human history so that human beings would first come to realize their utter inability to save themselves, and therefore accept His salvation when He came. The author finally exhorts Diognetus himself to accept the Christian faith and so become an “imitator of God.”

Previous in series: The Shepherd of Hermas

Monday, March 16, 2015


Learn the 5 ways porn warps your brain and Biblical ways to renew it.

Sex is highly glorified in our culture. Between risqué ads and promiscuous characters, the average American will see 15,000 sexual references a year on television alone. Many shows will even glorify pornography, whether by featuring porn stars in guest roles or by actually creating shows about the industry.

With these legitimatizing attitudes from TV, it’s very easy to fall into the logical trap that porn is no big deal. After all, everyone watches it, right?

Download this FREE E - book, Your Brain on Porn, to learn the 5 proven ways pornography warps your brain, including how porn:

decreases sexual satisfaction

lowers one’s view of women

desensitizes the viewer to cruelty  

You’ll also learn how the gospel, obedience to God’s Word, and quality fellowship renews your mind and moves you toward freedom from porn and sex addiction.

Saturday, March 7, 2015


Fr. Ed Broom, OMV

Feeling down in the dumps? Feeling like nobody really understands nor really cares? Feeling dreary, dark and bewildered and confused? Feeling as if life does not have any real meaning and purpose? Feel like just throwing in the towel and saying: I have had enough!

St. Ignatius of Loyola would call this a state of desolation. One of the most common manifestations of desolation is that of loneliness—you feel alone in the world and nobody really seems to care about who you are and where you are heading in your life.

If we do not know how to cope properly with this state of desolation then this state can wreak havoc in our lives and do irreparable damage to our spiritual life and even our natural life. One wrong decision made in a state of desolation could be life-determining. How many young people today have recourse to violence toward others and turn on themselves when swimming in an apparently endless sea of desolation?

This state of desolation—manifested through a deep sense of loneliness—is all pervasive in all societies and situations today now more than ever! However, we are a people of hope. “Our help is in the name of the Lord who made heaven and earth!” St. Paul reminds us with these encouraging words: “If God is with us who can be against us…” and “When I am weak then I am strong…” (The strength being of course God). The Psalm calls God a rock, as well as our light and salvation.

To overcome the state of crushing loneliness that we all experience in some periods of our lives, let us have recourse to this simple but efficacious practice that can be carried out anywhere and with minimum effort.

Psalm 23: The Psalm of the Good Shepherd

When the dark clouds rain down their torrential storm upon your lonely and forlorn soul open up your Bible, rewind back to the Old Testament to the most famous of all Psalms, Psalm 23

The Divine Shepherd

A Psalm of David.

1 The Lord is my shepherd, I shall not want.

2 He makes me lie down in green pastures; he leads me beside still waters;

3 he restores my soul. He leads me in right paths for his name’s sake.

4 Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff— they comfort me.

5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows.

6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long


Find some place of silence so that you can read, pray, meditate, listen and allow God to speak to the depths of your heart. God does indeed speak in the silence of our hearts if we allow Him.

“The Lord is my Shepherd, there is nothing I shall want….” Allow these words at the beginning of Psalm 23 to speak personally and intimately to you and to your lonely and abandoned soul! Pray these words slowly, calmly and with a truly open spirit. Pray them a second or third time. Then something powerful may happen! God’s gentle but powerful grace will touch the depths of your soul with this knowledge: I really am not alone; I never have been alone in my life; I never really will be alone for this simple but profound reason: “The Lord is my Shepherd, there is nothing I shall want…”

Contemplative Scene. Then from there create a contemplative scene with you alone walking with Jesus the Good Shepherd in the verdant, aromatic pasture. Stop and look into the eyes of the Good Shepherd who truly loves you as the precious apple of His eye. You are of great importance to Him now and always! He came to the world to save you, your immortal soul as if you were the only person in the whole created universe!

Unload. Now is the time to open up your wounded, lonely, sad and depressed heart and to talk to Him! Of all the people in the world, the Good Shepherd is the best of listeners. Not only does He listen to our words but can also read the deepest secrets of our hearts! There is no need to put on a mask with Him. He knows you even better than you know yourself! If ever there were a mind-reader or a heart reader, it would definitely be Jesus, the Good Shepherd.

Be not afraid. St. John Paul II insisted at the outset of his inspiring pontificate that the world at large as well as individual hearts should not be afraid to open the door to Christ, in other words to open up their hearts to Jesus, the Good Shepherd of their lives!

What and How to Say It

Use the simplest words; the Lord is not picky or demanding in language proficiency. Tell Him all. Remember the words of the Apostle St. Peter: “Cast your cares upon the Lord because he cares for you.” Are you fearful of the future and what it holds for you? Tell the Lord this! Do you doubt about the past due to the number and seriousness of your past sins? Cast your sins into the Heart of the Good Shepherd. He did not come for the saints but for sinners.

Is your heart severely wounded even from infancy? Fear not! The Prophet Isaiah teaches us about Jesus’ wounds: “By His wounds you are healed.” Are you suffering some form of sickness that seems to have no healing remedy? Never forget that Jesus healed the blind, the lame, the deaf, the paralytics, the lepers; He even brought the dead back to life. He is the Way, the Truth, and the Life. Let Jesus be the Doctor of your woundedness and your sicknesses. Are many fears and doubts looming up before your eyes? Then call out with all of your heart: Jesus I trust in you!

The Good Shepherds Listening Heart

In all that you say to the Good Shepherd He listens most attentively and with a kind, compassionate and loving Heart. Furthermore, the Good Shepherd is never impatient with anybody. No, He is the epitome of patience. Still more, the Good Shepherd is never too busy to walk with us, listen to us, talk to us and to console us.

In sum, in moments of crushing loneliness do not turn to the false gods of this world—drinking, drugs, porn, illicit sexuality. These will only cast you into a pit of deeper loneliness. Rather, turn to the Good Shepherd and open up your lonely heart to Him because in truth “The Lord is my Shepherd there is nothing I shall want…”