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Show 224: The Eucharist, part 2 · The Uncensored Catholic

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Speaker 1: A Hey, y'all, welcome this week's show. We'll pick that
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up where we left off last week. We'll be talking
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about the Eucharist, and I'm sure you'll find it very interesting.
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But of course, first of all, we'll start with a
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couple questions and answers from the classic work radio replies
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in which Protestants, atheists, and communists called in or wrote
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in and spoke with Fathers Rumble and Carti for a
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few decades. They chronicled, this are a few decades asking
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every question they could about the Catholic Church and raising
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every charge and criticism they could possibly come up with,
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and the priests, of course handled things perfectly. Today's question says,
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would Christianity be anything shorn of the Crucifixion? So would
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Christianity have any value without the crucifixion? They say, absolutely speaking,
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there could be. Let's try that again, absolutely speaking, there
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could have been a Christianity without a crucifixion. God could
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have condoned the sin of mankind and without demanding just expiation.
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He could have sent his son in human form to
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teach another type of Christian doctrine. But that is on
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the realm of possibilities. We are concerned with facts, and
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as facts stand, Christianity could not be shorn at the crucifixion,
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nor could the Jewish religion. All sacrifices from Adam to
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Christ were figures of the Crucifixion. Abraham's willingness to offer
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Isaac predicted God's willingness to offer his son, even as
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the pastor Lamb foreshadowed Christ as the true Lamb of
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God who would die on the cross. Any value in
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the Old Testament sacrifices was derived by anticipation from the cross.
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God willed that the skills of justice should be balanced,
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and for that a man had to die for the
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sin of man. Yet, since the infinite majesty of God
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had been offended, the human being chosen to expiate this
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infinite offense must be of infinite dignity God the Son
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there became man, removing I'm sorry, reclaiming true God, and
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in his human form was offered in calvary. Person continues,
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what justification has vicarious punishment, and they answer none unless
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the one in whose debt we are chooses to accept it.
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He says, it would be condemn my civilized humananity, and
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they answer it would not unless it were the penalizing
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of one man against his will for another's crime. But
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who would condemn me if I chose to pay the
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fine of some poor man, who would offend it against
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the laws of the state. And he asks, why is
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it praiseworthy of practiced by God? And they answer, it
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is praiseworthy to safeguard justice, and yet at the same
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time to exhibit untold love and mercy. Christ is God mercifully.
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He took a human nature, and in that human nature
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expiated the sins of all all those who wish to
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avail themselves of His generosity by fulfilling the conditions he appointed.
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A person says, you have said that the greatest of
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christ miracles was the resurrection. Let get I guess this
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person's name is Luis. Lois Y. A progressive theologian says
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that it was not a historical fact, but a spiritual
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fact only. And they answer Luisi was a Catholic, but
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is no longer, having been excommunicated from the Church for heresy.
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His assertion is worth only the evidence he can give,
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and he can give absolutely no genuine evidence for his conjecture.
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If the resurrection is not a historical fact, there is
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no such thing as a historical fact in existence. Person says,
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but no one has ever returned from the dead. And
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they answered that as a complete denial of the historical
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values of the Gospels. You have no proof whatever that
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no one has ever risen from the dead. You may
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not have personally witnessed such an event, but not all
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beyond your personal experiences necessarily false or non existent. And
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he says, are the accounts of the resurrections given by
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the Synoptics identical in every particular? That would be the
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Gospels Synoptic Gospels, Matthew, Mark, Lukenjohn. And they answer, they
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are identical as regards to sub substance. In fact, they
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record different but not mutually exclusive particulars. Each gives its
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own independent summary, not pretending to give all and only
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that which occurred. The person says, a lawyer verse in criticism,
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said that the accounts lack corroboration. And they answer, your
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lawyer friend gave only his fallible human opinion. Equally qualified
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jurists have come to the opposite conclusion. And the arguments
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of your Jewists jurists, sorry, can all be refuted. All right.
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Now on to Father Spirago, and we are talking about
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the Eucharist, which is of course the central and heart
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of Catholic worship. It's actually what differentiates what we do
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at Mass in large part, I mean the ceremony of
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the Mass, of the liturgy and all that. When we
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go to Mass as Catholics, we worship God. When Protestants
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go to church, they praise God, but they do not
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engage in legitimate worship because they lack the ceremony of
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the liturgy, they lack the sacrifice of the Eucharist, and
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several other points. We'll focus on the euchust for today,
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and Sparago says, under the necessity of holy communion, the
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holy sacrament of the Altar is the nourishment of our souls. Consequently,
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the reception of this sacrament is an indispensable means whereby
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to obtain spiritual perfection or sanctity here and eternal life hereafter.
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The Holy Eucharist is the nourishment of our souls. On it.
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Our spiritual life is dependent our Lord, says, he that
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eateth me the same also shall live by me. And again,
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except ye eat the son of the flesh of man
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and drink his blood, you shall not have life in you.
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John six fifty eight fifty four. Holy communion is therefore
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essential to our progress and sanctity, and to the final
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attainment of eternal life. As the bodily health cannot be
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maintained without nourishing food, so spiritual health cannot be acquired
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and preserve without holy communion. Saint Francis of sal Saint
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Francis cel says or tells us that there are two
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classes of men who need holy community, the perfect that
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they may not decline in perfection, and the imperfect that
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they may become perfect. The strong that they maintain their strength,
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and the weak that they may acquire strength. The early
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Christians communicated daily, and this it was that gave them
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constancy and fortitude to suffer martyrdom. As a rule, the
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Saints communicated frequently. Yet it must not be supposed that
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frequent communion is in any way a mark of sanctity
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or inward sanctity sanctity. It is only a means of
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acquiring it. Those therefore, who rarely receive holy communion will
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not make rapid progress and perfection. The consciousness that even
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after confession we are unworthy to receive our Lord ought
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not to deter us from going to communion. The church
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puts the words of the heathen centurion upon the lips
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of the intending communicate. That's when we say, Lord, I'm
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not worthy that you shoulder under my roof. No moratal
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can ever be worthy to receive a God. Yet it
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must be remembered that Christ did not institute the holy
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sacrament of the altar for angels, but for men, those
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who are conscious of their own misery and desire to remedy.
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It will fill in a frequent communion. Our daily failings
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ought not to hold us back. On the contrary, they
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ought to incite us to approach the holy table that
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we may be delivered from them. For holy communion purifies
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the soul from venial sin and weakness, and weakens the
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force of evil. Concupiscence concupisces remembers the natural result of
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original sin, the desire to do wrong. Nor ought the
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absence of sweetness and consolation to tru us from communicating.
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How unwise would be the man, says Saint Ignatius, who
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refused to eat his bread and chose to die of
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hunger because it was not spread with honey. Yeah, I've
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definitely experienced that. I mean, I've gone to Mass many times,
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and you know, especially as a single guy sitting alone
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seeing in the families around me, and you know, it
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feels pretty lonely. And you know, nobody else speak to
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you except when they have to during the the sign
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of piece. You know, you go up for communion and
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you go home feeling like crap. You didn't get any
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consolation even though you receive the Eucharist. It happens. It's
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called well for more holy people, it's called spiritual dryness.
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That doesn't mean it's not efficacious. It doesn't mean it's
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not effective what it does to the soul. Even if
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it doesn't change life circumstances and make you happy on
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that given day, it's still putting the life of God
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in your soul, and it's very important. So again, who
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would wait until he was warm before going to the fire?
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He who censures the practice of frequent communion says segur
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se g you are, I'm not familiar that person does
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the devil's work. The Saints have always advocated frequent community union,
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and it has been urged from the faithful repeatedly by
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the Holy See those who wilfully neglect holy communion for
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a lengthened period incur the risk of spiritual death and
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eternal damnation. Hereafter, the soul cannot live without food any
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more than the body. Yet, as certain saints have existed
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without taking any corporeal substance food in other words, so
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others have lived for years without holy communion. Saint Mary
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of Egypt, for instance, who spent forty years in the desert,
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and several Anchorites such as Saint Paul and Saint Anthony.
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The Holy Spirit who led them into the wilderness replaced
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all that holy communion could have been for them. Yet most,
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if not all, were communicated before their death. Everyone, however,
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if he be prevented from receiving communion, is bound to
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make a spiritual communion. That is, he must desire to
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communicate and must do so actually whenever the opportunity offers.
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We are bound, under the pain of moral sin, to
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community at least once a year, and that at Easter,
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also in the case of dangerous illness. It is moreover
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the wish of the Church that the faithful should, if possible,
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receive holy communion on Sunday and Holy Days. In the
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first ages of Christianity, the Christians communicated daily about the
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middle of the third century, it became necessary to enjoin
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upon the faithful to communicate three times a year at
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the three Great Vessels. In the Middle Ages, people grew careless,
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some absented themselves from the Holy table for years. Consequently,
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the Latteran Council in twelve fifteen the Church decreed that
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every Catholic who had come up the age of reason
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should receive Holy Communion at least once a year, and
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at least at Easter. Those who failed to obey this
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precept were to be deprived of Christian burial. Children are
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to be admitted to Holy Communion as soon as they
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can distinguish the heavenly food from the earthly, and it
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can confidently be assumed that they will receive this holy
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sacrament with do reverence and devotion. Of course, it's after confirmation.
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They have to be confirmed first. It is not well
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to postpone the first communion until children have reached the
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age of fourteen years, as it is most important that
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it should take place while their innocence is still unstained.
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In the Middle Ages, children were allowed to make their
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first communion when they were seven years old. The Christian
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is also bound to receive holy communion if he be
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in danger of death. Hence, the community is given to
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the sick and is called the viaticum food for the journey,
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essentially the substance of the traveler on his last journey.
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The sacred host must not be administered to anyone who
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cannot swallow or who is subject to vomiting. If the
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illnesses of prolonged duration, the sick may receive communion two
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or three times during its course if he desires to
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do so. Holy communion may be given to children who
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are in danger of death, provided they have attained the
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use of reason about seven years of age, although they
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have not previously approached the sacraments. In other words, exception
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can be made. The priest must briefly instruct them of
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the chief truths of the faith and the sacrament they
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are about to receive. Furthermore, it is the desire of
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the Church that the faithful should, in as far as possible,
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communicate on all Sundays and Holy days. The Council of
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Trent would feign, indeed, that at each mass of faithful
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who are present should communicate not only in spiritual desire,
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but by sacramental participation of the Eucharus, and that thereby
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a more abundant fruit may be derived to them from
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this holy sacrifice. Now it is of obligation that every
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Catholic should hear Mass on all Sundays and Holy days hits.
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It may be infer that they should receive holy communion
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all those days. At least. Many fathers and doctors of
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the church urge frequent communion of the faithful. We give
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our bodies nourishment several times a day, says Saint Charles Borromeo,
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and shall our souls receive nourishment only once a year.
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It is the duty of those who have the cure
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of souls to exhort the faithful to the practice a frequent,
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if not daily, communion, as the soul, like the body,
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will languish without nourishment. The Confessor must, not, however, recommend
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frequent communion to all indiscriminately. He must have due regard
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to the spiritual state and manner of the life of
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each individual. Very very important point. For instance, let's give
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a good four instance here. Dick Durbin, his priest, I
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believe his bishop has prevented him from receiving the Eucharist
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in the churches in their parish where they know him.
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As I've read, and this from my understanding for over
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twenty years, because of his support for abortion, that is
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the duty of the priest and bishop to knowingly give
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him the Euchrists when he is in a state of
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mortal sin is actually to commit a sin, and to
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help him commit a greater mortal sin. The Eucharist in
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the state of mortal sin. Another bishop is now trying
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to honor him and celebrate him and will very likely
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give him communion. And that is not only wrong, it's scandalous.
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It's causing a great controversy. It's causing the grave sin
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of scandal actually, and if that bishop does that, he
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will be committing a grave moral sin, a mortal sin,
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by desecrating the body and blood of Christ and enabling
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this person, who has been essentially excommunicated due to his
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support for abortion, to receive the Eucharists unworthily, which means
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he will actually be guilty of the murder of Christ.
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So it is really really important for a priest to
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know his congregation, his parishioners, and if he has reason
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to believe someone is in a state of mortal sin,
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to take them aside. Privately and give them counsel and
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explain why they can't receive the Eucharist until they have
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been a confession and made a sincere act of penance
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and intention to you know, amend or mend their ways
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and accept the teachings of the Catholic Church. That is
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true in every single parish. If somebody knows, you know,
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someone's having an adulterous affair, or they're practicing homosexuality, or
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they're voting and supporting candidates that campaign specifically on abortion
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or gay marriage or anything that's not in keeping with
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Catholic tradition, or if they know the person to be
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a thief or a murderer or a mobster, it is
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absolutely incumbent upon the priest to take them aside privately
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and give them counsel. And at that point it's up
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to that person not to go up for to receive
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the Eucharist, and if they do, the priestesses refuse to
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give it to them. Otherwise they're committing a worse sin
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in giving them communion. And that is that's Catholic teaching.
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And unfortunately, our too many let me just put this way,
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too many priests and bishops are moral cowards who would
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rather curry favor with the rich and powerful than stand
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for the truth of the Catholic Church. And that's just
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the way it is now, it always has been. That's
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nothing new. It goes back to Judas. You know, Jesus
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chose twelve apostles. One of them was Judas. We've had
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bad priests and bishops and popes throughout two thousand years
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of the history of the Catholic Church, and the Catholic
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Church is still standing. But it does not lessen the
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moral duty of an individual priest and his parish at
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all to say others have been worse or just as bad.
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If anything, it makes it more important than he stand
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for the truth and teach what's real and true and right. Anyway,
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Saint Alfonza says that there are but few who may
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not be admitted to communion once a month weekly. Communion
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must only be permitted to those who keep themselves free
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from mortal sin and give no scandal in their daily life.
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Give no scandal. Joe Biden, Nancy Pelosi, and Dick Durbin.
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I could go down the list. They do nothing but
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give scandal by supporting abortion, I mean they advocate for
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the killing of innocent children. That's morally evil. I don't
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know how does that even need explanation. I think that's
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pretty self evident anyway. And those who, that is to say,
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have not the character of being Tatler's slanderer's quarrelsome, et cetera. Yes,
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even your old church ladies who are gossiping about other
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people should be taken aside by their priests and saying,
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you know, that's not right. You don't need to be
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talking about people behind their back. That's not in accord
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with Catholic teaching. I mean, you know, the church secretary
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is often like the worst offender when it comes to gossip, slander,
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Tatler's as he says it, being quarrelsome. I mean literally,
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sometimes people within the church will be really very rude,
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especially if they have a position, and someone news coming in.
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A priest says a duty to take those people aside.
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I think I've mentioned before my mother went into a
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church for adoration and she walked in. She's kneeling before
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the host, and some old woman comes up to her,
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who are you. You're not supposed to be here, You're
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not on the list. That's not right, that's not acceptable.
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You know my mother's I would have said, listen, lady,
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I'm here to worship Jesus, not you get the hell
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out of my face. That's me. I'm not a nice guy.
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I try, but I have an Irish temper and I'm
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not a nice guy. When somebody confronts me, I come
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out of them ten times harder, and then I have
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to go back and apologize and say I'm sorry I overreacted.
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But my nature is, you know, verbally, to be quite
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terse when it comes to you know, women are older
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people or young people, or so a man my age
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and size, We're going out of the parking lot, you know,
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that's it. I mean, seriously, that's just my nature. It's
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all right, you better back down or we're going outside.
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And then I have to take the blame for something
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I didn't start. But that's life, isn't it. Weekly commune,
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I mean, it's sometimes a necessity for persons who are
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constantly tempted to mortal sin, for by it they obtain
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the power to resist. Daily communion must only be granted
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to those who are earnestly striving after perfection, who courageously
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resist fenal sin, and who ardently desire holy communion. Such
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persons should seek to lead a blameless life. In other words,
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just you can't just go through the motions. This stuff
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really matters. They must have sufficient time at their command
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to bank their preparation, their thanksgiving with due deliberation, and
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they must have the intelligence of divine things. Again, it's
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not just a matter of going through the motions. You know.
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Ex girlfriend of mine raised very religious. Her parents pretty
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much insisted they go to daily communion, and it was
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just a matter of habit. I mean, you know, somewhat
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for her. But you know, yeah, I beilter not say that.
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I don't know what since some one's heart, but I
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mean it didn't seem like at least to me, I
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guess I should qualify it. There wasn't a lot of
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actual devotion. It was just, you know, mother told us
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we have to do this, and so we do it. Anyway,
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the daily communicant is not obliged to go to confession
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every day for a holy communion cleanses from venal sin.
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It is only obligatory upon him to go to confession previously,
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if he is conscious of himself, conscious to himself of
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mortal sin. Yes, you have to go confession. If you're
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a state of mortal sin venial sayer, sorry, prayer to
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our Father and receive the Eucharist, and that's taken care of.
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But mortal sin you have to go to confession. For
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one who leads a worldly life or who is not
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been upon overcoming his faults, so says irascibility, that would
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be my attempt. I am irascible in the old way
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of speaking, vanity, I'm not very vain. Love of no
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I couldn't care all right, love of gossip is the
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other one. He said. I couldn't care less what somebody
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else is doing in their personal life. I actually don't
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want to know. If someone comes up to me and says,
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you hear about so and so they're doing, I'm like, yeah, whatever,
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I got better things to do with my time to
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worry about what somebody else is doing with theirs. But anyway,
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for such a person, frequent communion would be exceedingly hurtful.
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For holy communions like a fire, which if it does
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not purify, consumes everything in its flames. In other words,
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you got to get yourself straightened out. And yeah, with me,
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that that is my Irish nature of you know, coming
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out with my fists first, rather than trying to turn
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the other cheek. God willing, over the course of my life,
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I can work through that and be a more there's
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there's a word for it. Well, anyway, more christ like
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in my actions. Hmm what is that word? Well, y'all
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probably know it. Yeah, it's it's it's not timid. It's
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not timidity, it's what was the equality of Christ that
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we're called to? A virtue? I actually did a whole
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show on this virtue. What was that virtue? Hmm? Anyway, well,
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I'm sure it'll come to me later. Anyway, the priest
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must not administer Holy communion to persons who are not
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able to distinguish this supernatural bread from ordinary food, or
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of whom it may be surmised that they will receive
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it without reverence or devotion. In other words, if you
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don't believe that the Euchrous is actually the body and
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blood of Christ, you really should not receive the Eucharus. Thus,
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children who who have not attained the use of reason
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are not admitted to Holy communion. If exceptions to this
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rule have been made in former days, it was because
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of the exigencies of the times, and in other words,
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maybe there was danger and things had to be done.
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Children who were not yet of the age of reason
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were allowed to receive communion because they were in danger
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of death or you know, slavery or something else where
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they may yeah, may not have had another opportunity in
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their lives to receive communion. Children must also be thoroughly
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instructed in the faith and morals before making their first communion.
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Now he uses an old term here that may offend you.
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He says, idiots and lunatics are incapable of communicating. Of course,
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we don't use language like that anymore. We could, we
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would say the mentally impaired. I don't even think we're
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supposed to say handicap anymore. I don't even know what's
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politically correct. And honestly, I don't care beyond expressing a
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wish to not intentionally wish to offend someone. As I've
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said many times down syndrome kids, for they break my heart,
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they really do. They're just the sweetest and they and
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a lot of them stay that way through adulthood. And
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I just have a really special feeling for such people.
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So I would not wish to purposely offend. And the
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Church has moderated its teaching on that greatly. The church
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now strives to meet each person at their level. So
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you know, there's absolutely no reason a mentally challenged person
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cannot receive the Eucharus if they've been you know, you've
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spoken with the priest and there's been some conversation, counseling,
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and the priest or a catechist or you know, whatever
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has helped that person understand to the best of their ability,
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you know exactly what's going on. There's one, I mean,
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I tear up just thinking about this young lady who's
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severely you know, retarded, severely, and she loves the euchars
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and everybody in that church. Her deal is after she
28:43
receives communion, she then hugs everybody and wow, big beaming smile.
28:57
She's a fool of the love of God. I can't
29:00
even I'll never be at her level in terms of
29:07
saying to it. So remember, yeah, that's that's no longer
29:13
the case. The church has changed its teachings on that.
29:17
And anyway, he says as far as lunatics, he's talking about,
29:22
you know, insane people mentally ill or should not receive
29:27
communion if they cannot recognize what they're doing. You know,
29:35
if they're having a psychotic episode or a schizophrenic episode
29:38
would be probably more accurate. And again that's going to
29:43
be up to the priests. The priest is going to
29:45
have to decide, you know, is it right? Does this
29:48
person know what they're doing? And Father Sparaga says, they may, however,
29:53
have lucid intervals and recover their reason, especially at the
29:58
approach of death, in which case they should the admitted
30:01
to communion. So y'all, I'm gonna wrap it up there.
30:08
I think we've got at least one more part on this.
30:10
We're going to get to the effects of Holy Community
30:12
and the effects of the Eucharist will be next week.
30:16
You know this, this is what Catholicism is all about.
30:20
This is why we are Catholic. I mean, yeah, we
30:23
can look at the promises of Christ, the two thousand
30:27
year history of the Church, we can look at every
30:30
logical or theological or whatever reason of why we're Catholic,
30:35
but it really comes down to exactly what Saint Peter
30:41
said when Jesus said you must eat my body and
30:46
drink my blood. Nearly every one of his followers left
30:50
at that point. He was about to be recognized as
30:53
the Messiah, and you know, the king of Israel, I
30:58
mean the odd in human form. There were thousands of
31:02
people following Jesus, believing in him, believing him to be
31:08
the son of God, you know. And he said you
31:11
must eat my truly, I tell you must eat my
31:14
flesh and drink my blood. And if you go back
31:17
to the Aramaic which he spoke and the Greek that
31:21
was translated into he said, gnaw, you must literally take
31:27
my flesh and gnaw it in your teeth and eat it.
31:30
He was so clear. He said it at least three times,
31:35
in more explicit language each time, and ninety nine point
31:41
nine percent of his followers thought he was a lunatic
31:44
who was actually talking about cannibalism. That's when the Jews
31:48
rejected Jesus. That's when his followers turned away. And he
31:55
turns to the apostles, and I guess the seventy or
31:59
so disciples. Who knows how many of them stuck with them.
32:02
We're not really told that. But he turns to apostles
32:06
and says, well, you wilieve too, And Saint Peter said,
32:12
to whom should we go? You have the words of
32:15
truth and life. And you know, Saint Peter's saying flat out,
32:20
if there was another option, I'd take it. I don't
32:23
understand what you're saying, but I believe you are the Messiah,
32:27
and I have to believe and do what you said.
32:30
And that's where we stand today. That's why we are Catholic.
32:35
That's what differentiates us from Protestants. I mean, yeah, you
32:41
could say, well, I'm Catholic because I'm confirmed in the
32:43
Catholic Church. I believe the teachings of the Catholic Church.
32:46
You're not Catholic unless you take communion. You're excommunicated. You
32:51
excommunicate yourself if you don't believe it's in the real
32:55
presence the body of blood of Christ. We are Catholic
33:00
like because of the eucharists beyond anything else, and it's
33:04
the most important thing there is. I mean literally, it's
33:09
life and death. And you know, the more we can
33:14
understand that, the more appreciation we have and the more
33:20
effectual the Eucharist becomes for us. And you know that's
33:26
really when we talk to Protestants, that's they say, why
33:32
are you Catholic? Catholic churches this and that and this,
33:34
and usually it's all lies. But when you come down
33:36
to you say, I'm Catholic because of the Eucharist. I'm
33:40
Catholic because Jesus said, if you love me, you will
33:42
follow my commandments. And his commandment was you must eat
33:46
my flesh and drink my blood. And you can't do
33:49
that in a Lutheran church or a Baptist church, or
33:52
an Episcopal church, or a Presbyterian church, or a Methodist church,
33:56
or Assemblies of God or you know, whatever day administ
34:00
you can only do that in Catholic Church. And the
34:05
U course is also valid in I'll say it, most
34:11
Orthodox churches. I'm not It's not my place to judge
34:16
all Orthodox. The Catholic Church does recognize the validity of
34:22
the sacraments in the Orthodox churches. But it would seem that,
34:28
especially during the Soviet era, the Russian Orthodox was so
34:32
thoroughly infected with Soviet agents, you know, KGB, that kind
34:39
of thing, and they're teaching so changed from you know,
34:45
fealty loyalty to Christian teaching from the beginning from the Apostles.
34:56
And I'm not sure that all those who were ordained
34:59
were really had a valid ordination, because not all of
35:03
those empower may have been validly ordained themselves, but again
35:08
I'm not sure. I'm not saying they're not. It may
35:11
be that all the sacraments are valid in all the
35:13
Russian Orthodox churches. That's not for me to say. But
35:16
having read a lot of the history of the Bolshelavik Revolution,
35:21
twenty million Catholics and Orthodox Russian Orthodox slaughtered, including nearly
35:27
every priest, bishop, monk, and nun. Twenty million people burned
35:33
a death, crucified, frozen to death, torn to bits, I mean,
35:39
just tortured and killed in the most horrible ways you
35:41
can imagine. Twenty million. Do we really know if every
35:49
ordained minister in the Orthodox Church was validly ordained by
35:54
someone who could trace their ordination back to the apostles,
35:58
or were they appointed by a Soviet bureaucrat, I mean,
36:03
just a government employee who said, Okay, now you're going
36:07
to go in there and atholt you're a priest. I
36:09
don't know. I don't know, but it seems like it'd
36:13
be really, really difficult for them to have maintained Apostolic succession.
36:20
I mean, all the Catholics were slaughtered. The only Orthodox
36:24
that were allowed to remain affiliated to the Orthodox Church
36:28
had to swear allegiance to the Soviet government. The same
36:32
thing happened with the Greeks under the Muslim caliph, like
36:36
what five hundred years earlier. So I you know, it's
36:41
not up to me to say that the Orthodox sacraments
36:47
are valid or not. The Catholic Church says that if
36:51
the priest, the Orthodox priest is validly ordained in the
36:57
lineage of the Apostles, just like a Catholic priest, then
37:00
he can give communion and it's valid. But you know,
37:06
a lot of that seems a little iffy, a little iffy.
37:10
I'm going to stick with the Catholic Church as the
37:14
pillar and foundation of the truth, as the Bible says,
37:17
the shining City set upon the hill, visible to all ages,
37:20
the only church founded by Jesus Christ that's been here
37:24
for two thousand years, that gave us the Bible that
37:27
the gates of Hell will not prevail against. And if
37:30
I'm wrong, like I said, I had not made a
37:33
firm decision, and it's not my place so to do.
37:36
I'll just accept the teachings of the Catholic Church about
37:38
the Orthodox Church, and you know, on that I can
37:42
be sure, because you know that's guaranteed by God. I'm not.
37:47
I am certainly not. I'm as fallible and flawed as
37:50
a human being can possibly be. Anyway, you all have
37:54
a great week, and I'll talk to you next time.